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The Living Word

by I.J. SINGH

 

 

The following is the text of the inaugural lecture entitled "The Role & Place of Scripture in the Sikh Faith", as part of THE LIVING WORD Interfaith Lectures, delivered by Dr. I. J. Singh at the San Jose State University, San Jose, California, U.S.A., on Saturday, April 5, 2008, under the aegis of The Chardi Kalaa Foundation and the Guru Nanak Heritage Institute for Punjabi Studies. This lecture was followed, the same afternoon, by a second lecture, by Dr. David Mesher, entitled "The Role & Place of Scripture in the Jewish Faith".

The Living Word Interfaith Lectures are scheduled to be hosted every month, for a further eleven months, by the San Jose State University, in commemoration of the Tercentenary of the induction of the Adi Granth as the Final, Living and Eternal Guru of the Sikhs. 

 

 

Four hundred years ago, in 1604, the fifth Sikh Master, Guru Arjan, compiled the Ad(i) Granth, the precursor of the Sikh Scripture, and installed it in the Harmandar, known the world over as the Golden Temple. A hundred years later, in 1708, the canon was completed and sealed, and the Ad(i) Granth became the Guru Granth.

In today's global village, no matter where the approximately 25 million Sikhs live, what nationality defines them or what cultural habits, cuisine and music they savor, Guru Granth remains the repository of their spiritual heritage. Temporal authority rests in the world-wide Sikh community acting in awareness of their spiritual  resource - the Guru Granth.

This most attractive model makes the Guru Granth timeless. It allows us to engage successfully with the many modern dilemmas that come on our plate everyday.

This extraordinary celebration today is the beginning of a year-long exploration of the history, message and meaning of the Guru Granth. Some would think that on my not so broad shoulders today rests a mighty burden - and they would be right. The silver lining - the flip side - is that there are very many heavyweights to follow over several months. This, then, allows me to paint with broad brushstrokes and leave to better heads to mine the data for the details.

You have a rich and interesting program in the months ahead.  And I will speak briefly, for I do not wish to be the insolvent man whose expenditure of words is greater than his income of ideas. 

I know many Sikhs would find the term "scripture" not quite accurate in describing the corpus of sacred writings that is Guru Granth. 

To the Sikhs, Guru Granth is more than just a collation of scriptural writing.  To us, Guru Granth is a living presence and not a mere book that may be stashed in a bookshelf or in the drawer of a nightstand at a hotel.  Over the centuries, a certain visible anthropomorphization (that's a mouthful of a word, isn't it?) of Guru Granth has occurred.  This is so in spite of the clear teaching in the Guru Granth that it is not the sight and idolization of the Guru Granth that is liberating, but engagement with the Word therein.  (SGGS, p.594).

Such concerns aside, the term "scripture" ordinarily and universally refers to written texts that have acquired a revered and holy status in the traditions of a people.  Historically, some religious scriptures were oral, either in toto or in part.  The oral tradition became a written record years, even centuries after the scriptures were first elaborated. 

Such is the case with the Koran, many of the Judaic and Christian scriptural writings, as well as Hindu holy texts.  

In contrast, the sacred writings of Sikhs were written and collated by the founder-Gurus themselves, and the canon sealed in or around 1708 by the Tenth Master, Guru Gobind Singh.  The authenticity of the Sikh scriptural writings is thus firmly established and there is very minor disagreement about any of its contents. 

Many religious scriptures contain mythical and semi-historic narratives.  This is clearly seen in many Hindu texts, as also in the Old Testament. 

In Sikh scriptures, examples from Hindu or Islamic (and through it, of Judeo-Christian) mythology and lexicon are freely used to illustrate or debate a point, but they never become incorporated into Sikh doctrine.

Music has its own magic that transcends reason; with minor exception, the Sikh scripture is composed in thirty-one ragas of classical Sikh and Indian musicology.

A scripture is a covenant between God and the faith community.  It is this that makes the scripture a living presence.  Doctrine and theology make a scripture universal and not merely specific to a culture, ethnicity or time. 

And that is how Sikhs look at Guru Granth as the eternal living Guru. 

Sikhism presents a heightened concept of the "Word" and from this has evolved a unique tradition and a new worldview.  Guru Granth speaks not only of the written and spoken Word, but also of the unspoken sound - anhad -  often inadequately translated as naad, or sound current, to which the inner self vibrates, such that the human mind becomes a part of divine universal connectivity.

There are many, very modern, currents that run through the Guru Granth.  The Gurus lived during colorful and dangerous times.  Two of the ten Gurus were martyred, as were the four sons of the tenth Guru.  Sikhs fought many battles, particularly during the years of the sixth Guru, Hargobind and the tenth Guru, Gobind Singh.

Yet, none of these dramatic events that shaped the evolution of the Sikh community rate a mention in Guru Granth.  Only rarely does Guru Granth refer to any specific historical times or events, and these receive very skimpy treatment. I think this neglect was deliberate.  The philosophy in Guru Granth is universal and timeless.  Historical detail would have been instructive, but would have also trapped the scripture within the bounds of time and space.

Instead, the Guru Granth focuses on issues that are universal and eternal - how we define a sense of self; what the purpose of life is; and how an ethical framework for a useful life is constructed and nurtured.  It is in discussion and debate that we define our goals, sharpen our focus, and hone our skills. 

The Gurus taught largely through dialogue and with a delightful, self-deprecating humor; these traits characterize Sikh culture even today.

Ancient Indian (pre-Sikh) thought envisioned the Word as the ultimate reality. 

The Christian view similarly states, "In the beginning was the Word and the Word was with God and the Word was God".  In Christian belief, the Word became manifest as flesh in the person of Jesus.  This led to the adoration of Jesus and his mother Mary, and the institution of Christianity became manifest in the person of Jesus.

I know that in the Hindu worldview, things are changing at a rapid pace, and Hindus now have a worldwide presence, but for centuries until less than fifty years ago, it seems that their view has been that the Word is only in the holy books (Vedas), in a specific language (Sanskrit), in a particular people (Indic) and a particular land (India).  It would seem, then, that this would confine Hinduism to a decidedly ethnocentric existence. 

Sikhism escapes such limitations and thus becomes timeless and universal.  In Sikhism, neither the person of any Guru, nor Guru Granth, is an idol to be worshipped.

Guru Granth is an eclectic scripture containing hymns of the Gurus but also the writings of Hindu saints, Trilochan, Jaidev and others, many of low caste (Sadhna and Namdev, for example), as well as Muslims, such as Farid and Bhikan. 

Because of their origins within traditional Indian society, many of these saints and bards would never have broken bread together or shared a common platform, much less be caught on the adjoining pages of the same holy book. 

The languages in the Guru Granth are those that were extant in India at that time, including Persian and Arabic, which had come from Islamic culture.

In the Guru Granth, the Founder-Gurus used the lexicon from both Hindu and Muslim traditions, and also coined their own language. Had there been local access to Judaic and Christian sacred literature at that time, I am sure some would have found reference and commentary in Guru Granth.

Scriptural texts are embodied in a specific language. Translating from one language to another is a daunting task.  Language and culture are inseparably intertwined and the precise nuances of language often escape us because they are rooted to culture, traditions and time.  (I know that I have made fleeting, cursory comments on some features of other religions here.  They are deliberately incomplete.  I am sure many of these matters will be further explored in the months ahead.)

In translation, the opening lines of Guru Granth proclaim:

There is one God

Truth is the Name

Creator of all

Fearing none

Enemy of none

Timeless

Not begotten, self-manifest,

Realized by grace.

 

These lines occur in the text hundreds of times.  I could argue that in these lines is captured the complete essence of the Sikh way of life; all else is commentary.

Better yet, I offer you the opening words of the opening line from the first page of the Guru Granth:

Ik Oankar -  a concept that is repeated within the text hundreds of times.  In this Ik is the Punjabi equivalent of the digit "One" and thus is the first primal number. Oankar (Doer, Active Principle, Creator) is a word that comes to us from Sanskrit, the root of Indo-European languages. The juxtaposition of the two creates a seminal metaphysical concept.

This unique alphanumeric constructed by the founder of the Sikh faith - Guru Nanak - postulates one God, not a Jewish, Christian, Muslim, Hindu or Sikh God, but one that is common to all and embraces all creation.

Now, if we can see the oneness in the Creator and creation, there is then absolutely no room left for distinctions in race, caste, creed, gender, color or national origin. Then, differences between "them" and "us" vanish.  And, then, as the Guru Granth says, "I see no stranger" (p.1299).

Ik Oankar, then, becomes the first and foremost teaching of Sikhism.  Think for a moment:  Equality, liberty, fraternity and justice are inherent in that oneness; it encapsulates the entire Sikh worldview.

This idea of Ik Oankar is absolutely central to Sikhism and the religion cannot be comprehended without it.  

This speaks of a Universal God, the Creator who has no form and no gender, no caste or lineage, no beginning or end, and exists as truth.  Guru Granth speaks of one God. A partisan god is a lesser god  - a lower-case god - not worthy of worship. Guru Granth tells us that all icons, paintings and representations of a formless God are misrepresentations.

Guru Granth asks humans to recognize the divinity within each of us (p.441). Human life becomes, then, not a fall from grace and exile from Eden, but a unique opportunity to discover the divinity within us and others.  This voyage of discovery of the infinite within our lives becomes the purpose of human existence. 

This translates to the pursuit of a truthful life that nurtures the universal connectivity by service to community and creation. The love of creation is not limited to Sikhs and denied to Hindus, Muslims, Jews, and Christians, even agnostics or atheists.  A life that perceives God in all sees no enemy.

In Guru Granth, God is described as both father and mother, hence gender neutral.  Therefore, the use of "He" or "Him" for God is inaccurate and merely reflects the limitations of language and its usage.

It follows then that to treat women as inferior is contrary to Sikh teaching.   It is a point that has been very cogently made in Guru Granth. Yet, it needs to be said that Sikhism has existed and flourished as a very small drop in the very large ocean of traditional Indian culture.   Despite the very clear Sikh doctrine of equality, Sikhs, too, like the other traditions around them, have failed to deliver to women an equal place in society.  This failure is not of scripture or doctrine, but stems from the cultural constraints in which we have practiced our teachings. 

This is not meant to be either a justification or a condonation, however.

Very clearly, God, as an infinite presence that permeates all creation, is not easy to grasp, and impossible to describe.  The Gurus recognized this.  This theme forms the backdrop of almost all the writing in Guru Granth. In a hundred different ways, the Guru Granth says that God is beyond all human formulations, descriptions and measurements.  This Infinite Reality can neither be perceived by our senses nor fathomed by our intellect, but is one with which our souls can commune.

So, how is the awareness of the Ultimate Reality to be achieved?  How are we to know the truth?  Guru Nanak posits this question early (on page 1) in Guru Granth. Abide and rejoice in God's Will, says Nanak.  What Guru Granth recommends then is a transformation of the spirit in which God's grace would find a place.

Two concepts -  Hukam and Nadar - are integral to the Guru Granth.  Hukam could be literally translated as command or edict, and also as order as opposed to random disorder. In Sikhism, we embrace both meanings of Hukam.  When Guru Granth enjoins us to live in hukam, it asks us to accept and rejoice in God's Will, for it is not without purpose, even though we may not understand it. 

It is inseparable from its twin virtue of nadar - grace. 

Evil in this world stems from and reflects events that we perhaps cannot comprehend.  It demonstrates that within an existing mysterious order, there is also free will that humans often misuse.  We seldom have the ability to see beyond the immediate. Walk in the shadow of the Lord, commands Sikhism, and live a life in hukam and nadar.

Let life become full of faith - hukam and nadar - and free of attachment, avarice, lust, anger and ego.  Guru Granth teaches that when these five run amok in our lives, they then can become the primary enemies that destroy us from within. 

It enjoins the Sikh to engage in a dharamyudh or crusade of the mind every moment of every day to control and channel these five productively.

"Nadar" or "grace" is the vital, positive force that actually works in our psychophysical being and transforms us.  Hukam and nadar are acts of faith that evolve our lives into truthful and elegant existence.  To be in a state of grace is to discover the divinity within.  But grace is not a matter of entitlement; it is not earned. The moment one thinks of having deserved it, it promptly disappears. It enters only that state of mind that feels God's presence everywhere and walks through life with humility.

Lest this be misunderstood, I need to point out that Guru Granth does not advocate the lifestyle of a recluse or a pacifist.

Voices must be raised against injustice, and actions must be consistent with truth and universal good.  Therefore, justice, along with compassion, forms the cornerstone of the values forcefully advocated in Guru Granth.

Guru Granth asks from us not a life of renunciation, but a life of productive involvement in society.  Marry, have a family, earn an honest living, and share your rewards with fellow humans, and live this life with your mind centered on the Infinite within you. The life of a recluse is not the model to be emulated or admired.

Not only do the writings deliberately stay away from discrete events of history, they absolutely refrain from dispensing specific edicts on particular moral choices, such as abortion, reproductive rights or other bioethical issues. 

The idea is not of a God who micromanages our existence, but to provide the spiritual basis for a moral and ethical framework around which purposeful lives can be fashioned. 

Life will serve us many dilemmas that will test us.  Time and technology will bring us new bioethical problems and issues of life and death. Our response will evolve with time and technology in a changing world.  What we need is not cut-and-dried solutions as in a catechism or an easily swallowed pill, but an ethical framework within which to navigate our way. 

Guru Granth does not provide a sin quotient for every infraction committed or contemplated.  Some may think this to be a weakness - a chink in the teaching.  I find it our strength because it demands responsibility and accountability from each of us.

In the final analysis, self-awareness, an examined life and a life of introspection are recommended: SGGS, p.922.  It asks us, "In this life what did you accomplish; what footprints have you left in the sands of time?"

The Gurus spoke of the universality of the human condition; I offer you a brief translation from p.266:

Of all religions, the best religion is

To utter the holy name with love, and do good deeds.

Of all temples, the most sacred is

(Says Nanak) The heart in which God dwells.

     [Guru Granth, Sukhmani, Astpadi 3, Pauri 8]

 

I  repeat : Sikhs do not worship the Gurus who composed the writings in Guru Granth, nor do they need to idolize the holy book, though they revere it. Guru Granth provides us a model for an egalitarian society.

The Word is God.  But the only way it actually becomes so is when the Sikh reads it and heeds what he reads. Guru Granth on p.982 says: "The Word is the manifest spirit of the Guru; The Guru is immanent in the Word".

And this is how Guru Granth speaks to a Sikh.

 

April 13, 2008

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