Photo at the bottom of this page: courtesy, Narayan Singh - Children doing seva on Gur-gaddi Day in Espanola, New Mexico, U.S.A. All other photos: courtesy, Guru Gobind Singh Foundation - Seva at Camp Gurmat, Maryland, U.S.A.
Columnists
Not Holy Writ
by I.J. SINGH
Just weeks ago, our local gurdwara initiated what I consider a fantastic project, but one that landed me in a bit of soup.
Most people come to the gurdwara, attend the service with varying degrees of mindfulness, enjoy the langar along with the almost mandatory social hour that follows, and then amble on back to whatever else excites them in life.
The idea of this program was to engage the congregation in a little thought about the fundamentals of the religion and the way of life it espouses.
So, at the initiative of the Sikh Women Association based at the gurdwara, sangat members were invited to submit a brief question about Sikhism. The topic could be anything that interested them, as long it was connected to Sikhi.
The organizers of the project would then pick one question per week and assign it to a willing member of the congregation. This member would pursue the necessary research, prepare a ten minute response, and present it orally to the sangat at the subsequent service, usually a few days later.
When I drew the short straw, my assignment was to parse rites and rituals - particularly those that are usually dismissed as empty rituals by some, and deified or sanctified by others. And then, I knew, tempers would run high.
How was I going to walk the fine line between a meaningful rite or tradition and one that is not? Religions speak of a reality that our senses cannot fully perceive and our intellects cannot always fathom. How then to analyze what to many was an expression of their immeasurable devotion?
Sikhism too, like other religions, has over the centuries developed practices, rites and rituals. For many of these, there may have been good reason then but, over time, many have lost that connection to reason or life.
Most religions and faiths are instilled via obedience and fear - the hallmarks of a feudal society, in which critical analysis is diminished, if not dismissed, as a distraction. I needed a set of criteria to separate what may be meaningful from what may not be. I needed a way to separate the wheat from the chaff. And not offend the believer in the process. Yet, I also believe that fear and unquestioning obedience are not the hallmarks of Sikh teachings, though they are often encountered in actual practice.
In the balance were many Sikh practices, some perhaps dating back centuries.
Take one example: the marble of the Golden Temple at Amritsar is washed with milk. Why? Because no other Sikh temple or shrine is more intimately connected to Sikh history and religion. No other marker comes even close to defining Sikh psyche. Milk is certainly more expensive than water, and in the larger Hindu culture of India, idols and temples are often washed in milk.
On the other hand, I wondered: would the milk not serve a nobler purpose in feeding babies, and wouldn't the marble be cleaner if we used an appropriate detergent?
In Hindu belief, after death, the soul wanders in space until it is assigned a home at the end of one full year. Therefore, Hindus believe it essential that special religious services for the departed soul be held before the year ends, preferably in the eleventh month. This practice is commonly seen in Sikh homes as well, even though by no stretch of the imagination can one derive justification for it in Sikh belief.
Another widely practiced rite that is not easy to miss: at sundown, in the room housing the Guru Granth, lights are routinely switched on and, if it is summer, the air conditioning also, even though no human being is in the room. The scarves (rumallas) in which Guru Granth is wrapped are lighter during summer, becoming progressively heavier and more substantial as winter approaches.
What we have effectively done is then to transfer our very human needs to a Granth which, though our Living Guru, is composed of words and consists of bani. Perhaps we are forgetting that the Guru in this Granth comes alive when we open the book to engage the Word that is the Guru.
I am aware that some devout Sikhs would take umbrage at my view here. They look at the words that we recite at every religious service: "Guru Granth ji manyo(n) pargat guraa(n) ki deh..."
I have heard erudite preachers point to the literal meaning of the line as, "Believe in the Guru Granth that is the body of the Gurus". I think they miss the meaning entirely. The word "deh" here signifies not literally human bodies like yours and mine that need warmth in winter and cold in the summer, but that the Guru Granth is the embodiment of the Gurus, and the Guru is the Word.
Have you ever noticed the mechanical rite when Sikhs bring a rumalla to offer at the gurdwara? The officiant often, for a moment, spreads out the scarf on top of the one that is already in place. Imagine when there are a few such offerings; they all go on - one atop the other, until there are half a dozen of them. And, I wonder! If on a birthday, you present your child with half a dozen shirts, would he or she be expected to model them all - not one at a time, but by wearing all six, one on top of the other?
But self-flagellation in such matters is unnecessary. We are not the only ones doing such things. Roman Catholics believe that, at Communion, the host retains its appearance of bread and wine, but undergoes a transformation into the blood and flesh of Jesus. They even have a doctrine to describe this transubstantiation.
This all sounds so confusing, but it need not be. By some very cogent examples, Guru Nanak laid out the basics of how to reason our way out of this paper bag.
There is no life without some ritual. After all, ritual is the formal practice of a rite. And "rite" is defined as a ceremonial or prescribed act. Then, what is a meaningless ritual and what is not?
Even presenting a gift to your significant other every year on his or her birthday could be a rite with much meaning or become a ritual without much thought to it. Think of the idea of sponsoring a langar or an akhand paath. Keep in mind that the common meaning of the word "ritual" has now evolved into an act without much thought and purpose.
A parable from his life shows Guru Nanak wading in a river full of Hindu pilgrims and splashing water to the west, while others were spattering it to the east. When questioned, he explained the futility of hoping to quench the thirst of their long dead ancestors in this manner.
When Guru Nanak told Hindus that to wear a sacred thread (janeu) without understanding it was an empty ritual: "Dya Kapaah santokh soot ..." (loosely translated as "Out of the cotton of compassion, spin the thread of contentment"), he was pointing out to us what is empty ritual and what is not.
And then, in a series of hymns directed to Muslims, worded: "Mehar maseet sidak musla huck halaal Koran ...", he asked them to let compassion be the mosque, faith the prayer mat, piety the fast, submission to God's will the rosary, and so on.
Thus, Guru Nanak clearly delineated between a practice that has meaning and a rite that has been reduced to a meaningless ritual.
Arguably, sometimes there is a meaning behind a practice; but sometimes, it is lost with time. Many of these rituals are not holy writ, but are cobwebs of our minds. So, it is not always easy to tell the difference between a meaningful practice and one that is not.
Sikhi is a relationship of love, not fear. Yet, we often do what we do because we think of God as we think of our parents, teachers or bosses. Since we need to please our earthly masters, we transfer the same attitude to the God within us. We then end up acting out of fear or obligation, rarely out of thought or love. I assure you, if we think of God not as an earthly ogre, or someone capricious like we ourselves often are, lightning is not going to strike us; we will not be automatically consigned to hell.
Since it is not always easy to know what to do from Guru Nanak's teachings, I suggest two criteria or tests: (a) Intent, and (b) substance or meaning.
In other words, why am I doing something and what do I hope to receive. And, secondly, to look at what is done to see honestly what is achieved.
So now, whether we are washing marble with milk, feeding holy men before a year is up after a death in the family, or sponsoring an akhand paath that no one listens to, we can and should subject the acts to the two questions/ tests that I proposed.
Some might complain that my approach diminishes their devotion. That is certainly not my intent. For anything you are about to do, keep in mind the two conditions I laid out. No granthi, not even the Guru himself, can tell us exactly what to us is honest practice and what is empty ritual. Only we have the answer.
The Guru lays out a method: "Aklee(n) sahib seveeye, aklee(n) payeeye maan". Simply, it tells us not to leave our critical faculties outside the door!
October 24, 2007
Conversation about this article
1: Preetam (Lexington, U.S.A.), October 24, 2007, 5:14 PM.
I really enjoyed reading this post. Isn't it true, people want to construct a concept of God in a way that they can comprehend within their limited understanding. The source of life in itself can't be comprehended without deep self-reflection. But then, how many on this earth have courage to dive deep within themselves to find an answer to this quest? Sadly, empty rituals lead so many of us into a huge void.
2: Tejwant (U.S.A.), October 24, 2007, 7:50 PM.
Rituals are important if they make our lives fulfilling in all aspects of this Miri-Piri journey, not just a feel-good sugar rush whose life span is as long as a shooting star. Rituals such as pilgrimages - going to Hemkunt Sahib, etc., taking a dip in a sarover, a flower tucked in a puggree which was given by Bhai Sahib while visiting Bangla Sahib, etc. have no substance, no meaning, except to breed Me-ism while ignoring One-ism, the cornerstone of Sikhi. I.J., thanks for keeping us on our toes.
3: Ruby Kaur (Oxford, England), October 24, 2007, 8:38 PM.
There are many, many Sikhs born in Britain and elsewhere in the West, who are alienated from their religion because of the narrow-minded feudal layers that have accrued over Sikhi, and have not been adjusted or discarded by British, American or Canadian Sikhs. It is almost impossible to ask questions about certain issues, about certain practices, without being treated as some kind of shameful apostate (a designation, and mentality more in common with medieval Abrahamic theology than the complex, mystical, egalitarian faith of Guru Nanak). Sometimes it is depressing to see how little love there is amongst us, love for the vulnerable and the downtrodden. Instead, Sikhi becomes allied to feudal codes of honour-based social systems, and when faced with the reality of life in a society that values reason and debate, the effect can be oppressive and alienating to many Sikhs.
4: Brijinder Khurana (Delhi, India), October 25, 2007, 5:44 AM.
I.J. Singh, I am really impressed with your article. I have observed so many times that whatever I want to communicate is usually being written by you in your articles. The fact is that I am not well versed with writing. The facts which you have brought forth are indeed true and if we think deeply and quietly, everyone who is honest will appreciate what you have said.
5: Satvir Kaur (Boston, U.S.A.), October 25, 2007, 9:12 AM.
I like the tests, the questions. Although I know I'm going to forget them, but I will try my best to keep those questions in mind.
6: R. Sandhu (Brampton, Canada), October 25, 2007, 11:10 AM.
Thank you for putting our feelings into words. We in the west are also becoming slaves to whims of those who need the show to substitute for substance. Turning Guru Granth into an idol was not the intent of declaring it the pargat deh - it was to alleviate the need for human guruship, with 'Word' taking over - the religion becoming interactive and participational, instead of priest-imposed, ritual-heavy and remote. We are taking a brash nosedive into the abyss, the very same that Guru Granth seeks to get us out of! We are actually disrespecting our Guru by wasting resources on washing marble instead of feeding babies in a country full of malnourished infants!
7: Jagdeep Singh (London, England), October 25, 2007, 1:00 PM.
When the Gurus taught us the lessons, and spoke against idol-worship, I think the point they were making was to not focus on the physical or the particular, but to look beyond the idol into the truly spiritual substance that exists in non-physical form. We can reach this through the lessons and methods the Gurus gave us - reciting mool mantra, shabad, kirtan. But sadly, tragically, I believe that Sikhs today idol worship Guru Granth Sahib, rather than really go beyond the physical to understand the substance in the words that it contains.
8: Neha (New York, NY, U.S.A.), October 25, 2007, 2:30 PM.
This is a fantastic article. It speaks directly to some of the most important issues that will arise as more and more Sikhs make their home in the West and adapt to life here. We need to learn to think and question our actions and parse through what constitutes culture and what constitutes faith.
9: Meeta Kaur (Oakland, CA, U.S.A.), October 25, 2007, 6:11 PM.
I appreciate the emphasis on Sikhism as a "thinking" faith that does not sacrifice reasoned analysis and emotions for religious dogma and practice. I have a good feeling that everything is being questioned by our panth right now, which will hopefully lead to purity in thought, mindful actions, and simplified living. Thanks for the great read.
10: Prabhu Singh Khalsa (Española, New Mexico, U.S.A.), October 25, 2007, 6:43 PM.
Excellent article! In a time when fanatics are forcibly removing Guru Granth from certain places and beating other people up, we need to remember what's inside it. I would like to make one point about the marble washing, and that is that it is not out of ritual. Marble is porous and it can be stained easily. When thousands of people walk on it daily, and dirt/oils/etc. make their way into the stone, it can remain white by allowing milk to be absorbed as well.
11: D.J.Singh (U.S.A.), October 25, 2007, 8:04 PM.
The Five Kakaars are our articles of faith. Is wearing them ritualistic?
12: D.J.Singh (U.S.A.), October 25, 2007, 9:29 PM.
Shabad guru is the basis of Sikhism. We are taught to listen to the Word, understand its meaning, respect its message and follow its direction to enlighten our soul. Is bowing in front of the Guru Granth Sahib ritualistic? Is praying for the welfare of families and friends in front of Guru Granth Sahib ritualistic? Is taking a Vaak ritualistic? Is keeping the Karah Prashad in front of the Bir and doing Ardaas ritualistic? What about ceremonies pertaining to birth, naming of child, marriage and death? Aren't they all ritualistic? Aren't all religions ritualistic in one way or another? How is the janeu different from the kara?
13: Rehmat Kaur (Maner, India), October 26, 2007, 4:05 AM.
In answer to the questions posed by D.J. Singh, hasn't I.J. already addressed them at the conclusion of his article? If one applies both of the tests he has formulated ... that each Sikh should examine (a) the intent behind each practice, and (b) the substance or meaning of the practice ... the answer reveals itself! And, as I.J. also so wisely points out, each of these questions - as they apply to each of us - can only be answered by ourselves, and not by others.
14: Mohkam Singh (Paris, France), October 26, 2007, 8:23 AM.
The way I see it, the same practice can become a ritual in the hands of one, and a perfectly valid practice in accordance with the ideals of Sikhi in the hands of another ... depending, of course, on the intent of the person in question, and his/her understanding of what is being done!
15: Harpreet Singh (Cambridge, MA, U.S.A.), October 26, 2007, 2:41 PM.
I appreciated many of the examples cited in this erudite essay. Taking a larger perspective, however, some practices are important and this idea of finding meaning in everything - what the anthropologist Talal Asad calls "meaning-making" - is alien to Sikhi and other traditions that arose in the South Asian context. "Religions" and "traditions" are powerful precisely because they are beyond our intellectual grasp in many ways. A ritual like khande-ki-pahaul, the Amrit ceremony, is intensely powerful and can be transformative experience in itself - I know it was for me. Applying the "Protestant" critique that is inherent in this essay, one would be unable to provide a convincing scientific rationale for the ceremony. Nor could one explain Guru Amar Das' construction of a 84-step baoli at Goindwal. There is a need to reevaluate our critique of what we call "rituals" and indeed engage in the complex of Sikhi with less intellect and more passionate engagement. That does not mean that the practices cited above should be condoned unequivocally. The continued practice of some of them, however, may not take away from the experience of Sikhi; these may in fact enrich the experience.
16: Dr. M. Singh (New Delhi, India), October 26, 2007, 2:50 PM.
Lost in the materialistic world, some people wander around such questions due to lack of knowledge and spiritualism. Such exercises weaken the spiritual efforts of people and their attachment to gurbani, constructing unnecessary barriers around the mind and heart. One should always try to concentrate on the Shabad Guru with the whole heart.
17: Manny Singh (Bethesda, Maryland, U.S.A.), October 26, 2007, 4:12 PM.
There are so many things that we need to accept without questioning. If one embarks on indiscriminate questioning, then one can question even the most perfect thing on the earth. There are certain things we need to follow blindly; it is safe to follow blindly something which itself is not blind, but promises to and has the capacity to lead us into light.
18: I.J. Singh (New York, U.S.A.), October 26, 2007, 4:52 PM.
Harpreet and many other friends: Thank you very much for the ongoing discussion. I think I clearly concede that religions speak of a reality that transcends our senses and our intellect. And also that no life is without ritual and rite. The question here is parsing what many call meaningless ritual from one that is not. And, of course, to the novitiate who partakes the rite of amrit, it has to be a magical life-altering event, or else one wouldn't do it. That's why, in the final analysis, it is the individual who must find meaning (and not all meaning emerges from an intellectual excercise) in what he/she is about to do. That's why some criteria are needed - and suggested. But the exercise of parsing remains an individual experience.
19: G. Singh (U.S.A.), October 26, 2007, 7:29 PM.
You have a very good point here, and I agree that many practices have become rituals (when without any purpose or understanding). I think it is not just the rituals that are empty, but there are people who are empty too. Today, there are many persons who call themselves Sikh but cannot even recite the names of the Gurus. I think everything comes back to love. ("Jin Prem Kiyo Tin Hi Prabh Paaiyo.") We need to read gurbani everyday. We call gurbani "paath" in Punjabi, and "paath" means lesson. We are students (Sikhs) of a Teacher (Guru Nanak). We need to read, understand, and practice what our teacher has taught us.
20: Singh (Anandpur Sahib, Panjab), October 26, 2007, 7:49 PM.
Re: "Sikhi is a relationship of love, not fear. Yet, we often do what we do because we think of God as we think of our parents, teachers or bosses. Since we need to please our earthly masters, we transfer the same attitude to the God within us. We then end up acting out of fear or obligation, rarely out of thought or love." In Asa Di Vaar, the Guru states: naanuk jinu man bho thinuaa man bhaao ("O Nanak, those whose minds are filled with the Fear of God, have the love of God in their minds as well. ||2||") When Guru Granth wasn't yet composed fully (when the 9th Guru's bani was yet to be added) and the compilation was still called the "Adi Granth" - Guru Arjan showed us how to treat bani, by sleeping on a sheet on the floor and putting the Adi Granth (which was then yet to be given the status of Guru) on his bed. When Guru Nanak went on his udaasi (travels), he always caried his pothi (compilation of hymns) on his shoulder.
21: S.P.S. Aulakh (Surrey, Canada), October 26, 2007, 9:26 PM.
This is a problem with many of us who are bred in the west. We want to follow Sikhi but without the devotional part. Religion and religious practices begin with devotion. It's wrong to say that Guru Granth Sahib is Guru only when it is opened.
22: Manjit Singh (Martinez, U.S.A.), October 26, 2007, 10:10 PM.
Enjoyed reading the article. I do very many rituals like this sometimes and often wonder and question myself for some of their meaning and purpose. I think as long as one shows a genuine resepct in one's heart for the Guru, Guru's word and God, even ritualistic mistakes can be forgiven. Some for me being: 1) How to properly discard hair after combing. After visiting and learning from an old aunt in England, I try to throw them in fireplace now but occasionally I also throw them outside but somehow feel guilty throwing them in trash. I know it is not a sin or guilt and probably would be okay; it is just a matter of respect. 2)How to properly distinguish between what and how nitnem Gutka should be respectfully kept? I usually keep the nitnem gutka with an English translation wrapped up in a cloth which I mostly use. But I have an extra one and other little ones with just single banis like Dukh Bhanjani Sahib, Asa Di Vaar, etc. Do I wrap them all in cloths and is it wrong to keep them on bookshelves? I keep one wrapped up in the glove compartment of my car. 3) Whether to judge meat eaters or not, go to Punjabi parties where drinking, meat is a common place? I know judging (in my mind) should be left to Guru and God, but sometimes it is hard! I don't make rude comments or anything!
23: Aneeta N. (Burlington, NJ. U.S.A.), October 26, 2007, 11:23 PM.
I agree whole heartedly with I.J. What a truthful article! Finally somebody is voicing our concerns. I used to live in Britain and moved to U.S.A. However, only by stepping "out" of the whole ritualistc atmosphere did I come to find true Sikhiand the jap of Naam. Some of the people who think of themselves as religious may look the part and go through the motions but are mostly egotistical. The "look at me" people, I call them. There is a place for rituals and rites in Sikhi, don't get me wrong, the Amrit ceremony being one of the most life-altering of them. However, as I.J. points out, we have to differentiate between what is religious and what is culture. The two are very different. Most of our culture comes from other religions due to some Hindus looking after the gGurudwaras in the 19th century; hence, the aarti being performed with divas, etc. in some gurdwaras, and other un-Sikh rituals. But, it's not how you do it or what you do or even how much ... I know people who do a lot of paath, wear the 5 k's, but are not charitable at all. You have to live it, not just act like you practice it!
24: Kulwant Singh (India), October 27, 2007, 12:43 AM.
Within the mind, says Guru Nanak, are gems, jewels and rubies ...
25: Sukhdev Singh Kochar (Järfälla, SWEDEN), October 27, 2007, 3:33 AM.
A great article to discuss and think about. There must be a reason behind every practice. To go deep into each, it is essential to discuss it. I also have wondered about these practices, but there must be someone who can give a specific answer to these queries. Very interesting article, I have also read all the responses ... (for first time ever!).
26: Rajinder Singh Arshi (Luton, U.K.), October 27, 2007, 5:21 AM.
Devotion v. ritual: Ritual derives from word "rite" (a noun). Rite literally means a ceremonial form, or observance, in particular that pertaining to religion. Therefore, ritual (also a noun) may be defined as a manner of performing divine service. Thus, ritual, in itself, is not necessarily a pointless exercise. It only becomes pointless if it is performed without devotion, conviction or meaning. If the end result is devotion, then the observance is good and justifiable. D.J. Singh quite rightly says that the Shabad guru is the basis of Sikhism - and that we are taught to listen to the Word, understand its meaning, respect its message and follow its direction to enlighten our soul. Very well put, Singh sahib. Gurbani says "Shabad Guru surat dhun chela" (GGS 943). I interpret this as: Shabad is my Guru and when my spiritual consciousness is attuned to the Shabad, it brings about equipoise (tikau - sehaj avastha) in the realm of my mind and soul. Thus, my spiritual consciousness becomes the disciple of the Shabad Guru. If we look at a rite prima facie, then even the "sajda" in front of the Guru Granth Sahib is ritualistic as are many other acts relating to Ardas, Sehaj Paath and Akhand Paath, to name just a few.
27: I.J. Singh (New York, U.S.A.), October 27, 2007, 9:12 AM.
I ask your indulgence in being able to add one brief comment. Harpreet, you are suggesting that my analysis is a Protestant approach. I wonder! My citations are from gurbani, the parable is from Guru Nanak's life - and you know there are many more that one could present. My logic appears consistent with what one can draw from those citations. Couldn't I then just as well argue that my approach and logic are based on Sikh teachings and traditions? You see, once you start with a set of premises, the subsequent reasoning and logic are not necessarily Eastern or Western, Sikh or Protestant. What matters then is the internal consistency in the argument. At the same time, I also see that having lived here for much of my life, I could not have remained untouched by the society around me and its way of thinking or expression. And I do love a good dialogue. Much appreciated.
28: Rawel Singh (New York, U.S.A.), October 27, 2007, 9:38 AM.
Dr IJ Singh is an intellectual and scholar of Sikhi and has put forth his point of view so clearly. I however find his views on the aspect of fear not in consonance with Gurbani. He has averred that fear should not be the guide for avoiding bad deeds. There can be no dispute with that. Gurbani however teaches the principle of 'fear so that you are not afraid'. There is a beautiful hymn of Guru Nanak on page 151 of Guru Granth: "darr gharu ghari darru, darri darr jaai---", meaning that if one has fear of the Laws of nature and of the land, there will be no fear. It further descibes what sort of fear is this if fear still remains? Seeing this from the practical point of view, if one follows the rules in whatever sphere of life, he has no worries. If the higway code is respected, there will be no fear of being caught by the law. If the taxes are paid as due, there will be no fear of the I.R.S.. The same principle of 'you'll sow what you reap' applies in the realm of spiritual thinking. Gurbani treats fear as a facilitator of love. We recite in Asa Di Vaar daily: "Jin mann Bhau tinaa mann Bhaau". "Bhai Bhaai" - fear and love - as a composite term, is frequently used in Gurbani. In fact the soul bride is asked to please the beloved Lord by applying make-up of "bhai bhaai seegaar". Gurbani thus uses fear as a facilitator to remove fear and promote love.
29: Charan Singh (Canada), October 27, 2007, 12:19 PM.
Let us understand a simple equation: The Guru says: He is Him and then He Himself is manifested in everything. It means everything - when I think, write, or do anything, it is with Him. But I see Him only through his manifestations.
30: Rajwant Singh Kalsi (Florianópolis, Brazil), October 27, 2007, 3:12 PM.
I appreciate very much the articles written by Dr. I.J. Singh. Sikh practices are getting diluted, more so by the Sikhs of the diaspora than those living in India. The main reason, possibly, is that they do not take the religious aspect of life as seriously, and are more easily swayed by varying cultural mores.
31: Simarjeet sahota (San Diego, CA, USA), October 27, 2007, 6:30 PM.
Harpreet Singh, Weber's protestant ethic came much later. Guru Nanak had established the Sikhi ethic much before him. We are free to read our bani ourselves. We do not need a preacher to interpret it for us. We are free to work on all the days we want, unlike other faiths which need celestial permission and direction to tell them what to do and when. While other parts of India are equally or more fertile and have able-bodied people, why haven't they progressed the way Punjab has, despite huge odds ... (until, of course, the politicians created their own brand of mess)? I believe it is because we are not chained to mere rituals; we were open to change. D.J. Singh ji, you already have the answers to your questions: Why do we take Vaak? To be grounded in the Guru's word. Why every day? To refresh and replenish. Don't we forget the daily Vaak even while we are still standing in the langar line? Re naming ceremonies: There are no birthing ceremonies for Sikhs. Menstruation, pregnancy, childbirth and death are cosmic processes and do not need special treatment. But as a social creature, I need help to transition into a new life during or after each of these events, so I look for association and support from my fellow beings. So is the case of Ardas. It is the spirit of collectivism (sharing) that is behind each of these practices. The janeu is very different from the Kara. The janeu is discriminatory in a number of ways. Each of the "twice born" Hindu castes wears a different one, and the "lower" castes are not even allowed one. There is only one Kara and it is not discriminatory. It serves, or should serve, as a constant reminder of our miri-piri duties ... Thank you, I.J. Singh, for initiating this debate.
32: Harpreet Singh (Cambridge, MA, U.S.A.), October 27, 2007, 6:37 PM.
I must clarify my usage of "Protestant" to describe the critique of rituals in this scholarly essay. With the colonial encounter and the challenges posed to Sikhi by British and German Orientalists such as Ernest Trumpp, Sikhs have had to reconceptualize the way in which they explain their faith to non-Sikhs. This process required employing the dialectic of Protestant Christianity (knowingly or unwittingly) to show that Sikhi is a "modern" and "scientific" tradition. Sikhi was too logical to allow any room for rituals, which is what differentiated the Sikhs from others in South Asia. The Orientalists have left Panjab and much has changed, but the way in which we define Sikhi for others and for ourselves has not. The space here does not allow for a comprehensive treatment of this complex subject but I would end by saying we are all conditioned by our environment and for those of us who have encountered the West (whether living here or through colonialism), our thoughts are often shaped more by the nexus of modernity than by the Sikh scriptural tradition as interpreted in the pre-modern times. Our use of words such as "religion" to describe Sikhi distorts our faith because much is encompassed by Sikhi that is outside the scope of "religion." The Enlightenment created the "secular" to relegate the "religious" to the private sphere. Guru Nanak's dharam encompasses both - religious and secular - and more. Having gone to a tangent, I return to say that our concepts and words are products of the West. Fortunately, the shabad remains our Guru to guide us.
33: Gurpal Singh (Virginia, U.S.A.), October 27, 2007, 6:38 PM.
Dr. I . J. Singh has put forward an eloquent essay on the questioning of ritualistic practices within Sikhism. What I found even more interesting was that the sangat of his gurdwara was forward thinking enough to start examining these. The idea of asking for questions from the sangat is something to be encouraged, and, even more importantly, letting the sangat try and answer them. True Sikhi is to learn (sikhna) and the best way to learn is by doing. So this idea of having to think, to read, and to discuss("vichaar") with roots in Gurbani, should take the sangat to a higher plane. I commend you for this and am going to try and introduce it to our sangat as well.
34: I.J. Singh (New York, U.S.A.), October 28, 2007, 7:21 AM.
My good friend Rawel Singh of New York has raised the issue of "Bhau and Bhaau" in gurbani. I had mentioned it very briefly in my essay. I think a discussion on this at this time would be distracting. But it is a recurring theme in Guru Granth. I request that we defer its exploration to another day - it deserves fuller treatment, and I have an essay in mind, real soon.
35: Gurpal Singh (Toronto, Canada), October 28, 2007, 12:09 PM.
This is an absolutely wonderful article. My wish is that more of such broad-based articles could be discussed, so that they can help elevate our understanding of Sikhi. Thank you, I J Singh.
36: Prabhjot Singh Pannu (Indianapolis, IN, U.S.A.), October 28, 2007, 12:20 PM.
Thanks I.J. Finally, somebody had the guts to visit this aspect of Sikhi and question the brahamnical influences that has crept into our daily routines. We do things because others before had been doing it, and we have personally stopped doing our own thinking. We need to learn from the lives that our Gurus lived. If we do not question things that are happening around us, then we are not following Guru Nanak's teachings. Live the life as he lived and question traditions as he did, and only then we could follow his path. What we label as traditions (washing gurdwara floors with milk, holding food for Guru Granth, and sponsoring Akhand Paaths, etc.) had been started by masands and are nothing but empty gestures. The new generations have been brought up seeing some of these superficial rites. Politicians have hijacked the "policy-making" from us and have become our voice. Our kids are going to pay a hefty price, unless we come together and have a strong and unified response to this attack from within. I feel proud of the Sikhs who were part of the great Gurdwara Reform Movement of 1920's; they chose to stand their ground and risk death, rather than back down. We have a very proud heritage and it is our responsibilty to teach our offspring so they will have the same courage as our ancestors and be the champions for the entire humanity.
37: Prabhjot singh (New Delhi, India.), October 28, 2007, 4:01 PM.
Nowadays, it's good to observe a change in the community in terms of an increasing tendency to clarify all their doubts related to Sikhi, and thus to find and live the life of Truth that Sikhi is. But I feel this practice musn't translate into an unreasonable, compulsive and aimless questioning. Once we devote ourselves to the Guru's teachings, we'll automatically discard the urge to manipulate bani to fit our immediate "needs" and to find the "science" behind each belief or practice. We must tread softly in analyzing age-old Sikh practices ... surely, they haven't just come out of nothing. If our ancestors have been following them, there must surely be a logic behind them. We need to explore them and try and understand them, before we decide which ones to discard. But, our primary duty is to meditate, remember, thank and pray to God, who is nameless and formless but lies everywhere, even within us. And for those who think they miss out on knowledge about Sikhi because they are away from Punjab, they must understand that as long as they are close to the Guru Granth, a world of knowledge is with them.
38: Govind Singh Sian (Nairobi, Kenya), October 29, 2007, 2:21 AM.
The post was very interesting to read and, in reading it, I realised that much of what is written deals with things that Sikhs today prefer to ignore. True, some rituals have lost meaning, but presenting rumallas to the Guru Granth is certainly not one of them. You see, the nexus, Waheguru -Guru - Bani -Nam -Guru Granth, is why we must respect Guru Granth the way we do. I agree with you that there is no benefit of using an air conditioner in Baba Ji's room, but because Guru Granth is the Immortal Guru, it is entirely in keeping to treat it like royalty. It helps us to avoid Hindu practices such as idol worship and pursuing sants and babas.
39: Satinder Kaur Gill (Khanna, India), October 29, 2007, 4:23 AM.
After reading your article, I.J. Singh ji, I am still in a state of utter disbelief. You have given voice to the thoughts that have nagged me for years. I have the conviction but not the courage to say it all. I am one hundred percent proud of my culture, my Sikh roots and yet have never understood mindless rituals. Particularly when those rituals relegate the real purpose to the background. Waheguru does not want expensive clothes, gold, food and flowers. We are to recite, understand and imbibe gurbani in our lives. Why isn't it easy to get good translations of the Guru Granth Sahib which we can understand and be inspired by, so that we can discuss the teachings of our Gurus with our peers and children? You are absolutely right. We sit through akhand paaths and kirtans with varying degrees of interest. I want to understand Sikhism better and have meaningful discussions with my family and friends without making any enemies in the process. Most of our granthis will not be able to answer simple questions related to our religion. Let us educate them, let us educate ourselves and our children. That is the only way to spread the magic of Sikhi.
40: Satwinder Singh (Dublin, Ireland), October 29, 2007, 6:07 AM.
"No granthi, not even the Guru himself, can tell us exactly what to us is honest practice and what is empty ritual. Only we have the answer." ... Well, if the Guru can't tell us what's good for us to follow and what's not ... then who? This to me is like taking the wrong turn right at the beginning of the journey. Am I missing something?
41: T.S. Pala (New Delhi, India), October 29, 2007, 12:48 PM.
A reminder to the faithful to follow only the lesson conveyed to the community in the Word. Give up the Manmukhta and take a leaf from the Gurmukh's "How to practice your faith as per the instructions of the Gurus". Thank you, I.J. Singh, for reminding us the way to live the life of a Sikh.
42: Harpal Singh (Silver Spring, U.S.A.), October 29, 2007, 5:46 PM.
I.J.Singh suggests two tests: (a) Intent, and (b) substance or meaning. I agree with these criteria. But it is not always easy to find the meaning or substance, without knowledge, understanding and love of Sikhi. Moreover, the intent is also sometimes blurred. Most of the rituals are followed from traditions, love of them ... or fear. Understanding of Japji Sahib, for sure, helps extricate one from the web of rituals. Having said that, it is not always easy understanding either the Japji or the Guru Granth. But they do represent the journey we need to embark on. As an example, in keeping unshorn hair, many of us mostly follow tradition or see it as symbolic of being a Sikh. So, there's the intent for them. But the meaning, I am not sure. There are lots of variations on the reasoning, but the closest, which agrees with me is - when my Guru bowed before the Punj Piare, and hailed them collectively as guru, how then can Sikhs look/behave differently from their Guru. If I am preparing myself to be a Sikh, I have to, at the very least, follow the example of my Guru. But, to get to this stage, I had to travel a long way, to try to understand why I want to be a Sikh. Should one keep one's hair unshorn when one gets this understanding, or should one keep it even if one feels it is a burden? (I am sorry to be blunt in using this word - but this feeling does comes to many.) I will appreciate if I.J. would respond to this.
43: Roma Rajpal (U.S.A.), October 29, 2007, 7:17 PM.
I.J. Singh ji, thank you for such an amazing article! Your article reminds me of the message of our Gurus! It is exactly what our Gurus said. I love the two tests you give us, since it is important to understand and know why we do certain things and if indeed they make sense. God gave us such a powerful brain ... to think, to understand, to figure out, to do the right thing, to progress and evolve. We should never follow anyone or any tradition blindly.
44: Jasdeep Singh (Kingston, Ontario, Canada), October 29, 2007, 8:26 PM.
Reading this article, I am reminded of a passage from Prof. Puran Singh book, "The Spirit Born People". In this particular passage he talks about the notion of ritualism, symbolism, dead symbolism and alive. To paraphrase, he writes that all religious rituals and symbolism are dead if the feeling that connects us to the source of all actions is missing. He also cautions all those who claim to have feeling without the need of the symbolism, reminding us that the loving bride would not part with the ring of her husband. All in all, it's great to see a discussion of this type taking place because there are a lot of things people do without putting any thought into it or feeling. However, my only cautionary note to all is that we should make sure we don't generalize actions/rituals. What is a beautiful act of devotion for someone may be an empty meaningless ritual for someone else. And most importantly, we should not copy but instead cultivate our own experiences and expressions of feeling.
45: I.J. Singh (New York, U.S.A.), October 30, 2007, 8:34 AM.
Harpal Singh raises an interesting question and has asked me to comment. This matter, too, deserves a much longer exploration. But I would suggest briefly that much as a stethoscope to a novitiate, these remain symbols, until the student imbibes its purpose and meaning. And then, it becomes an invaluable part of one's life - like Articles of Faith. The journey never ends. I would direct readers also to the brief comments posted by Jasdeep Singh where he cites Prof. Puran Singh on articles of faith such as the wedding ring. Becoming amritdhari is similar - a stage and a mile post in one's development, not an end point. This also reminds me of a young Sikh physician that I met about 15-20 years ago. He wanted to shed the Guru-given markers of the faith. His argument was simple: If, as a physician, he found a growth on a body that serves no purpose and might even harm the patient by holding him back, he would unhesitatingly remove it. Similarly, he found these markers deserving of removal and that's what he planned to do. I could not but agree wholeheartedly, but with one proviso. I suggested that a good surgeon, before he picks up a scalpel, needs to understand the tissues he wants to excise: where to draw the line between the normal and the abnormal; how radical is the surgery to be, or if there is going to be a surgery at all. So I suggested that he, as an honest scholar, spend some honest time and effort understanding what tissues he wants to treat and how. I offered my library and dialogue to assist as needed. He took me up on it, did what was required, and arrived at his own treatment plan. His symbols are now his articles of faith, and he is a more dedicated Sikh than I am.
46: Jasvinder Singh (Poonch, India), October 30, 2007, 9:28 AM.
First of all, I would like to congratulate all of you brothers and sisters who are searching for Truth and the correct way to live in Sikhi. The best thing we can do for ourselves is to pray to the Almighty to show us the right path.
47: Tejwant (U.S.A.), October 30, 2007, 11:47 AM.
"A ritual or religious custom can spring from an unconscious revelation experienced by a single individual. There is a religious function in the psyche. Whatever power religious symbols have stems from them, arising in the unconscious (The Spiritual reality) of the individual." [Carl Jung - "Man & his Symbols"]
48: Tejwant (U.S.A.), October 30, 2007, 3:51 PM.
"Of all religions, This is the best: Not one of rituals, Not one of words, But the Path of Deeds - Serving the truly pious." [GGS, M5, 1182:14]
49: Rajinder Singh Arshi (Luton, U.K.), October 31, 2007, 9:34 AM.
From the reaction to this article, it is evident that it has touched a sensitive nerve in many a well-meaning Sikh. A lot has already been written above. One point which came to my mind is that many of our ceremonies and daily devotional activities, even when they satisfy the criteria of intent and substance, become an issue. These practices vary from gurdwara to gurdwara. This is further complicated by the interpretation placed on them by the various thaaths, deras and sampardayik organizations. These differing interpretations become divisive and lead to "groups" and "clubs". Those outside the circle are not accepted as practicing Sikhs by the members of that particular sanstha. This can be seen from the fact that in addition to the mainstream gurdwaras, there are many places of worship, aligned to the beliefs and rituals of a particular creed of thinking, being established increasingly in the U.K. and other parts of the world. In addition to the aesthetic differences in ethos, vision and metaphysical-mystical philosophy, we are still not agreed on the acceptable bana of a Sikh. Some even judge a Sikh by the colour of his turban or the way he grooms his beard. To some, even an unshorn beard kept neatly fixed or in a net is not acceptable. The degree to which a woman can use make-up is also an issue with many. We have numerous such issues and, in the face of these, minor differences in ceremonial practices fade away into insignificance. All these differences of perception and belief come in the way of integration of the Panth. Thus, even if we succeed in bringing about some reform in simplifying our ceremonies and manner of devotion (which is whole-heartedly welcome), we still need to ensure that these find global acceptance for the sake of the unity of the entire Sikh Nation. Perhaps this is an issue which will need a discussion of its own.
50: Kam Kaur (London, U.K.), November 01, 2007, 12:16 AM.
Why do we need absolute "integration of the panth"? Too often such "integration" descends into inquisitonal attitudes. One thing is lacking in this analysis of the need to homogenize the "Sikh Nation", and that is the value and healthiness of plurality and diversity. This principle allows us to thrive as minorities within Western multicultural societies; and we should not devalue this important reality and paradigm from our own body. Ultimately, it strengthens us.
51: Darshan Singh (Madison,WI, U.S.A.), November 02, 2007, 11:12 PM.
Sardar I.J. Singh has presented an article for discussion among the intellectual and devout sikhs. Regarding the use of milk for washing the floor of Harmandar Sahib, S. Prabhu Singh has given an appropriate reply. Moreover, if a detergent is used, it will flow into the pool and kill the fish, as well as make the water unhealthy for the pilgrims. Re: the difference between the janeu and the Kara, in addition to what's already been said: The wearing of the 5-K's was ordained as a constant reminder to Sikhs to do good deeds. Sikhs have always been known [except for a period in the 1980's when their image was tarnished by politicians and vested interests] for their high character and as saviours of the oppressed and downtrodden, without discrimination. These K's were given as articles of faith and if we falter from these principles, then the mere wearing of them becomes a ritual. Anything done without devotion, understanding, love and respect, is a ritual. We should know the history behind the Pool of Nectar, the Sarovar at Amritsar. Without appreciating it and without Faith, a dip in the pool is as good as an ordinary bath, and no more than a ritual.
52: Harwinder Singh (Hertfordshire, U.K.), November 09, 2007, 8:09 AM.
Fascinating article from I.J. Singh but, like Gurpal Singh of Virginia, I am most enthused by the sensible discussion that this has provoked here, but also, more importantly, amongst the sangat of the writer's own gurdwara. It is by learning and sharing that we are all able to advance and achieve; the basis of what is a Sikh - learner. Perhaps I.J. Singh may make additions or edits to his criteria based on our discussions here, who knows! Long may the discourse continue.