Implications of Guru Nanak’s Bani for Indian Social and Philosophical Thought
H.S.Virk,
# 360, Sector 71, SAS Nagar (Mohali) – 160071
The theme proposed for this seminar “Impact of Guru Nanak on Indian Social and Philosophical Thought” proved to be a predicament for writing a paper. The one line answer to this predicament will be that there is no visible or practical impact of Guru Nanak’s Bani on Indian social and philosophical thought. I know this answer will not be to the liking of Sikh intellectuals participating in this seminar. My readings of Guru Nanak Bani revealed to me the implications of Guru Nanak’s thought for Indian masses in general and for Hindu society, in particular. Hence I changed the title of my paper from Impact to Implications of Guru Nanak Bani. I got some solace after reading the interpretations of Guru Nanak Bani by three great Sikh savants, namely, Professor Puran Singh (Spirit of the Sikh)1, Sirdar Kapoor Singh (Sikhism for Modern Man)2 and Sirdar Jagjit Singh (Dynamics of Sikh Revolution)3. In a way, my paper is based on their interpretation of social, philosophical and political relevance of Guru Nanak Bani in India.
One of the prominent features of Guru Nanak Bani is the overwhelming concern in it of a humanitarian, compassionate attitude towards all humanity, which militates against cruelty, and injustice and thus aims at the establishment of a just society. The rich aristocracy and the unjust rulers have been criticised vehemently for their malafide actions. Guru Nanak identifies himself with the poorest of the poor4:
nIcw AMdir nIc jwiq, nIcI hU Aiq nIcu[
nwnku iqn kY sMig swiQ, vifAw isau ikAw rIs[
ijQy nIc smwlIAin, iqQY ndir qyrI bKsIs ]
Guru Nanak has expressed deep anguish at the prevailing evil and injustice in society, which he has expressed through the symbol of dark night5:
kil kwqI rwjy ksweI Drmu pMK kir aufirAw [
kUiV Amwvs scu cMdrmw dIsY nwhI kh ciVAw[
hau Bwil ivkMunI hoeI [ AwDyrY rwhu n koeI [
Guru Nanak and his successors inculcated the spirit of humility. They exposed the cruelty and hypocrisy rampant among the professional teachers and priests of both the religions, Hindu and Muslim. Guru Nanak rejected the caste system, the universal prevalent evil in Indian society and preached universal humanitarianism. His message was simple and straight forward exhorting his followers to follow the golden rule: Earn your livelihood by honest labour, distribute the fruits of your labour among the needy and meditate on the name of God (ikrq kro, vMf Cko Aqy nwm jpo)[
Guru Nanak preached against ritualism in society. He stressed on the truthful conduct of his followers, rather than visiting holy places or bathing on auspicious occasions to placate gods and goddesses. According to Guru Nanak6 :
Truth is higher than everything but higher still is truthful living.
schu ErY sBu ko, aupir s`cu Awcwru[
Prof. Puran Singh brings forth the impact of Guru Nanak Bani on Indian society in his famous treatise “Spirit of the Sikh”. In the foreword of his book7, Puran Singh emphasises:“Guru Nanak embodied in himself a revolution – religious, social and political. It is remarkable that he invokes no concept God. He calls forth the great one cosmic spirit of the universe. Guru Nanak was not understood, since the whole country was steeped in religious ignorance and superstition. It is remarkable that the Guru’s mind was modern in outlook and he abhorred the outworn forms of religiosity”.
Puran Singh is highly critical of Hindu philosophers (Tilak, Aurobindo and Tagore), who are re-interpreting the Gita and the Upanishads in order to come abreast with modern western thought and scientific conclusions. He narrates: “The Gurus have shown to Hindus the way to freedom of mind and soul and also to political freedom. The Hindus out of the spirit of vain intellectual pride have withheld themselves from the resurgence that Sikhism would bring. For the good of the Hindu people, Guru Granth ought to have been the new Veda, the new Gita and the new Upanishads, if they are to share in the great life-urge of the modern world”.
The best exposition of social and philosophical implications of Guru Nanak Bani is given by Sirdar Kapoor Singh in his book2. Starting from the triple precepts: Kirat Karo, Wand Chhako, Nam Japo; the Sirdar brings out the unique character of Guru Nanak Bani and its implications for modern man in global society. He is devastating in his criticism of capitalism, communism, democracy and secularism for the simple reason that Sikhism conceives of the religious evolution of man as a necessary and integral prerequisite and condition of its march towards the ideal society.
Jagjit Singh, the author of Dynamics of Sikh Revolution3, differs from both Puran Singh and Kapur Singh in interpreting social implications of Guru Nanak Bani. According to Jagjit Singh: “Guru’s reaction was not born of social, political, or economic considerations or compulsions, because the moral, social and political ideas of the prophets are caused, conditioned and determined by their basic religious experience. Guru Nanak condemned the caste order not because he was a social reformer but because of his deeper perception, born out of his experience of Nam”. I agree with Jagjit Singh on his commendable conclusions in the Chapter “Social Significance of Nam”, wherein he advocates two-fold mission of Guru Nanak; propagating Nam and of creating the Panth.
Reality or God. However, Guru Nanak Bani presents a most scientific account of Cosmology in Maru Solhe Rag8, which is a unique contribution in the history of In my view, Sikh Gurus avoided metaphysical speculations about the nature of religions. Puran Singh condemns all discussions of implications of Guru Nanak Bani leading to some sort of philosophy. He asserts9: “We are more Buddhistic than Brahmanical, essentially more artistic than philosophical”. However, Sirdar Kapoor Singh resolves this contradiction in his essay10, “The Sikh Thought”.
It becomes difficult, almost impossible, to delineate a new philosophy distinct from Hindu philosophy, in Guru Nanak Bani. Kapoor Singh comes to our help in this predicament: “The basic problems of Sikh thought (Philosophy) are naturally the same as those of the Hindu and Buddhist speculative thought. Wherever, Sikhism differs or departs from these, it does so, as a rule, not by introducing new terms or concepts but by underlining an already familiar concept or interpreting it otherwise. This is, as it should be and it is thus that all great cultures and civilizations have emerged and developed”.
References
1. Puran Singh : Spirit of the Sikh (Part II, Volume one), Published by Punjabi University, Patiala, p.p 1-60, 1980.
2. Kapoor Singh : Sikhism for Modern Man, Published by Guru Nanak Dev University, Amritsar, p.p. 130-144, 1992
3. Jagjit Singh : Dynamics of Sikh Revolution, Published by Institute of Sikh Studies, Chandigarh, p.p 58-70, 2000
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