THOUGHTS AT SUNRISE - Yesterday, I accompanied a Hindu friend of mine to a Temple devotEd to Lord Shiva. The Temple has a separate shrine consecrated to Lord Krishna.( It was Janam Ashtmi yesterday and my Hindu Friend was keen to offer his prayers at that Temple.He is a childhood friend whose seprate religous identity I have never been conscious of. And thrughout our lives, he has been more regular at Sikh Gurdwaras than I have been . -- more regular than I have seen many of my devout co-religionists. But as we came out, another friend of mine, a Sikh , accosted me with this question. As a Sikh, do you see no contradiction in coming to a Temple.? My immediate reaction was that I belong to a family which belongs to a religion whose Gurus travelled as far as Kashi, and farther, and as far as Mecca - and farther - to spread the message of universalism and to preach that all religions, including Hinduism and Islam, preach the same message. I was still troubled by that question.I have been to Hindu Temples, Christian Churches, Muslim Mosques thousands of times in my life with my friends , without even once feeling my Sikh identity threatened by these visits. In fact, the more I respect other religions, the closer I feel to the message I have imbibed from my innocent rural view of SIkhism, - a message which is symbolised by the four doors at Sikh Temples. But I am still not clear if I do the right thing by offering my respects at holy places of all religions. I recall teachings of many of those who brought me up in childhood - my teachers who never distinguished students from one anotehr on the basis of their religions or castes, , the affectionate and all-loving village Bhai Sahib of Gurdwara Shahidaan Sahib, by village elders who were equally strict with children of Hindu or SIkh inhabitants of my village ..To my mind, Baba Harjap SIngh, a true hero of freedom movement and a Sikh with liberal leanings, symbolised Sikh faith - his white beard and deep wringkles proclaiming love for Hindu children as much as for the children of SIkh families or the od Muslim family in the village. Similarly, Pandit Deena Nath ( I think it must be Deen Anath) and Master Tirath Ram ji exuded so much love even in their strictness with students from Sikh families and were trusted by the parents of these children more than they trusted some of their own . So seeped in a cosmopolitan interpretation of Sikh message has been our bringing up - I think this is true of all Sikh and Hindu and Muslim or Christian children in Punjab where the Gurus message of religious open-ness fills all open spaces under the skies above the vast, sprawling fields of wheat and maize... Back to the message we used to hear from loud speakers at the local Gurdwara, I am reminded of the use of Hindu and Muslim idiom in Gurbani by both saints and the Gurus. It has never confused my Sikh identity - - nor the identity of any of my childhood friends . As a matter of fact, i have always looked at it as a proof of the broad vision of the Gurus who were liberated from the confines of any one view of Truth, and prduced a stunning fusion and synergy of all possible approaches to it (Truth). Here are some examples. I still have no doubt that Sikh religion is a robust and living separate religion and is neither a part nor even an off shoot nor a stream of any other religion. Sikh identity is as strong , if not stronger, than any other religious identity. But I feel that perhaps it is not an exclusivist identity and that SIkhism is not an exclusivist religion. On the contrary, it is an all inclusive faith, one that accepts all possible approaches as worthy of respect, and yet goes beyond the rigid and ritulaistic limitations imposed upon each one of the existing religions by the fundamentalist and fanatically exclusivist followers or clergy of those religions. Consider the usage of following expressions in Sri Guru Granth Sahib: Muraari = Lord,also another name for Lord Krishan. ,....Ram: Lord,..also another name for the Hindu God, Lord Rama, Raghunath ..Lord: Also another name for the ruler in the raghukula dynasty, Rama; Gopal: God, Also a name for Lord Krishna Gobind: Lord,..also another name for Lord Krishan... Neelnakth: Lord..Also another name for the Hindu God, Lord Shiva... .Braham: Lord, also another name for the Hindu god, Brahama.... Hari.: Lord, also another name for Lord Shiva, a Hindu god. ...at countless places, Sri Guru Granth Sahib uses the names of Hinud Gods as a poetic alternative to God And it is not only the Bhakats or bhatts or other saints whsoe Bani in the Holy Granth Sahib uses this symbolism from hindu mythology..0.... The Gurus themselves used imagery from existing religions quite liberally, quite opposed to the interpretation of some scholars these days who revolt at the mere mention of th name of another religion and even go to great lengths to run other religions, especially Hinduism, religion down.The Sikh Gurus onslaught against fanatical and excusivist preaching and life styles of the clergy of both Hindus and the Muslims was equally unsparing . But the question of all questions is: Would the SIkh Gurus have spared a similar narrow interpretation of their view by their own followers? The Sikh Gurus quite clearly seemed to have founded a religion that DID NOT EXCLUDE any specific approach to God or Truth nor rejected the existing mythology but rather used it as a powerful poetic or literary tool to convey a powerful new message embracing all religions, including Hinduism and Islam.. I am totally stunned by the act of daring symbolised by the Gurus decision to include verses from saints and faqiirs of other religions, none of whom was their follower. And I find it totally unbelievable for those times to have the foundation stone of the sanctum santorum of a new faith laid by a faqir not belonging to the new faith. ( Mian Mir, Harmandar Sahib) This act of spiritual daring is unmatched anywhere in world history and it is something in which every SIkh does and should take pride. And this pride -- in the suave spiritual sense of the term - must not be contradicted by our own narrow minded efforts to look down upon the beliefs and practices of other religions. Like truly enlightened minds, the Gurus used that mythology for poetic enrichment of their message. That does not mean that they continued to subscribe to alll streams of Hindu or Muslim thought, but neither did they reject it just out of fanatical obsession for separateness. As for the poetic use of mythology, consider just a few examples: Many Holy Names for God, from many different traditions, are used in Sri Guru Granth Sahib. The Name Hari appears 8344 times, Ram 2533 times, Gopal (Sustainer of the Earth = Krishna) 491 times, Gobind (The One Who takes care of the Earth = Krishna) 475 times, Prabhu 1371 times, Murari (Enemy of Mur Raksh = Vishnu, Krishna) 97 times, Narayan (The One who prevails in water) 85 times, Allah 46 times, Bhagwan 30 times, Madhav 27 times, Krishna 22 times, Rab 17 times, Narsingh (Incarnation of Vishnu with head of tiger and body of man) 16 times, Damodar (Krishna) 15 times, Banwari (Forest One = Krishna) 15 times, Wahi Guru 13 times, and Madhu Sudan (Krishna) 9 times. Some quotations in Sri Guru Granth Sahib that encourage universal brotherhood include the following: 1. In Satyuga, You enjoyed the state of Rajyoga, when You deceived Bali, becoming a dwarf, whose form pleased You. And in the Treta Age, too, when You were called Rama of the Raghu clan And in the Dwapar Age, too, as Krishna, when You liberated manind from Kansa and blessed Uprasena with the the kingdom and Thy devotees with the state of fearlessness In the Kali Yuga Age You were called Nanak, and Angad, and Amar Das. [Kalh Bhatt, GGS 1390] 2. O Nanak, if thou seekest eternal bliss, Dwell thou ever on thy Narayans Name. [Guru Arjun Dev, GGS 714] 3. To the Lord Gobind, Sustainer of the earth, was Namdevs mind attuned. [Guru Arjun Dev, GGS 487] 4. Kabir, if one utters Rams Name even in dream, not to mention in this body, the whole village will be purified. [Kabir, GGS 1369] 5. Utter and contemplate His mantram: SohangÑI am That. [Kabir, GGS 1162] 6. Let him ever sing the praises of the Lord (Har, Har) in his heart. [Guru Arjun Dev,GGS 266] 7. I seek to utter Nam Niranjan (the Immaculate Name of God) so that I am received with honour in my Home. [Guru Ram Das, GGS 1239] 8. O Allah, O Ram, I live by Thy Name. [Kabir, GGS 1349] 9. O God of gods, nectar sweet is Thy Name Parmeshwar, and he alone lives who reflects upon it. [Guru Arjun Dev, GGS 616 10. O, blessed are the forests of Vrindavan where played my Lord, Narayan. [Namdev, GGS 988] 11. O Devki, mother of Krishna, blessed art thou in whose home came the All-Pervading Lord, Vishnu, the husband of Laxmi. [Namdev, GGS 988] 12. He Himself is the gopi, Himself Krishna, He Himself grazes the cows in the woods. [Guru Arjun Dev, GGS 1083] 13. He Himself is gopi, He Himself is beloved Krishna, He Himself grazes the cows in the woods. [Guru Ram Das, GGS 606] 15. Kabir, my mind is now pure like the waters of Ganga And lo, the Lord now follows me, saying, Thou art mine, Thou art mine. [Kabir, GGS 1367] 16. Bhagiratha, the seer, had brought the Ganga into life, and Kedara was established by Shiva. [Guru Ram Das, GGS 1263] 21. Let mercy be thy mosque, faith thy prayer mat, and honest living thy Quran. Humility thy circumcision, and good conduct thy fast. Thus dost thou become a (true) Muslim. If pious works be thy kaaba, and truth thy teacher, and good deeds, thy prayers, And if thy rosary be of His will, The Lord will keep thy honour. [Guru Nanak Dev, GGS 140] 22. First Allah created Light, and from it were all men made. Yea, from Allahs light came the whole universe. Then whom shall we call good, whom bad? [Kabir, GGS 1349] 23. All human race is one. [Dasam Granth 11] 24. There is one Father, and we are all His children. [Guru Arjun Dev, GGS 64] 25. Call not false the Vedas or the Semitic texts (Quran, Bible, Torah, and Zinda Vesta) False is he who gives not thought to them. [Kabir, GGS 1350] 26. The saints were compassionate and merciful and taught me this secret: All these religions were created by Him, Whose praises you are singing. [Guru Teg Bahadur, GGS 902] 27. The teaching regarding righteousness which has come in the Vedas through Brahma, Make it firm and dispel the sins. [Guru Ram Das, GGS 773] 28. In the beginning You created the world, thereafter the religion. You Yourself create conflicts, and You Yourself come to assist them. [Guru Gobind Singh, Dasam Granth p.?] 29. In the Vedas, too, the glory of the Lords Name is acclaimed as supreme, But one hears it not and goes about like a mad person. [Guru Amar Das, GGS 919] 30. The four Vedas thus proclaim each its truth, And they who read and reflect on them know what is merit and demerit. Says Nanak, He who is devoted to the Lord In His loving adoration and in humility dwells, He alone attains salvation. [Guru Nanak Dev, GGS 470] 31. Lotus-eyed, sweet-tongued, embellished with a myriad friendly hosts, Yea, Thou indeed art Krishna, The One whom Mother Yashoda fed with rice and curds, And when Thou were at play and the silver bells on Thy belt tinkled, Thy mother was intoxicated with joy, so superb was Thy beauty. [Bhatt, GGS 1402] 32. All friends and mates have forsaken me, All companions are in vain, Saith Nanak, O Raghunath [Ram, head of Raghu clan], Thou art my only support in this sea of pain. [GGS 1430] 33. Call Pandit Keso Gopal and ask him to chant the Name of Har and read the Puran, And offer my last remains in the Harsar [Har ki Pauri in Hardwar]. [Instructions by Guru Amar Das to his grandson Sundar, written down by Guru Arjun Dev, GGS 923] 34. Beauteous are Thine eyes, sparkling Thy teeth, Sharp Thy nose, long Thy hair. Lustrous Thy body, cast in gold. Cast in gold is His body, with a Krishna mala. Chant His Name, O my friends, That ye stand not at Yamas door, be ye instructed thus, O Lords brides, The scum of your minds will be cleaned, And ye will then discriminate between a swan and a crane. Beauteous are the Lords eyes, sparking His teeth. Graceful is Thy gait, O Lord, sweet Thy speech, Like a koil (bird)s alluring is Thy youth. Yea, alluring is Thy youth, absorbed in its own Self Whose sight fulfils all. With measured steps, like an elephants Thou art absorbed in Thy own majesty. She who is inebriated with the love of such a Lord, Flows (in purity) like Gangas waters. Prays Nanak: I am Thy slave, O Lord, for graceful is Thy gait And sweet Thy speech. [Praises of Lord Krishna as a symbol of God Guru Nanak Dev Ji, GGS 567] And as I said, these are distinctive features of a a faith which is neither an off shoot nor a stream f another religion, and a faith whose identity is fierce and can never in danger - such is the profuse richness of its cultural, intellectual and spiritual wealth. The open-ness of Sikh religion itself is enough to ensure it will shine in glory as long as there is human life stays - and one hopes fanatical battles waged by communal heroes do not destroy human race itself. The Sikh religion demonstrates a measure of confidence in its inner health seldom seen before, and confidently throws itself open to an all encompassing interpretation. The message of the Gurus is distinctive as it is infinite. But the Gurus never ran down another faith; they merely sought to enlighten the fanatical followers of these faiths. This I guess would apply even to their own followers if the Gurus ever came back to survey the present seen. Of course, their own followers would forever remain free from these fanatical boundaries - at least this is the hope which the Gurus message inspires. Aneet Randhawa Rajbir Bhatti Inder Sarai Ramesh Inder Singh Vigilante Punjab Namita Khare Rani Bains Amardeep Singh Rai Amandeep Singh Dhaliwal Doc Nirmal Dhallu Harjinder Singh Dilgeer Sanjeev AhluwaliaSanjeev Kalra
Posted on: Tue, 19 Aug 2014 01:21:46 +0000
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