The Sikh Symbolism*
When personal love
for Jesus Christ ebbed away from Europe and mere Christian principles took hold
of the minds of his disciples, the creative and true feeling of discipleship
ended. And the long-flowing locks of Christ worn by a few devoted Saints, Jesus
images, went out of fashion. The symbolism born of the fire of human feeling,
be it a kiss, or a wound or a lock of hair, a ring, a tree, is an index of the
intensity of life. The traditional form of Christ is the seal on His Word; both
go together. Take one away, the other becomes lifeless. So it is with the Sikhs
and Guru Gobind Singh.
Worship of the Word
After all it may
be said, there is a good deal of symbolism with the Sikh. He has the Golden
Temple, the Akal Takht, his worship of relics similar to the Buddhists, his
worship of “The Book”, his submission to the authority of his unique church,
like that of the Vatican, and a hundred other symbols and traditions. True. And
all this shows that there is a genuine religious feeling, for whenever there
has been a genuine feeling, it clothes itself in similar forms. Symbolism is
dead if the feeling is absent; and if feeling is there, it cannot live without
creating its own clay. To think of a genuine religious feeling without its cherished
symbolism is to think of a soul without a body: Dead symbolism, however, hugs
the pictures of other peoples, loves, and as such is empty self-deception; it
is the glorification of a corpse1, in the words of Guru Arjan Dev. But to
pretend to rise above portrait-worship and above the affection of love letters
from one’s beloved, and above the worship of relics and memories, and yet to
claim at the same time to have feeling burning within one’s bosom is a peculiar
freak of dead puritanism which is equally lifeless and vain.2
It is our personal
love for the Guru who has fascinated our soul with his life, his endeavour and
love for us that gives to us the breath of life. Such dedication is our faith.
There is deep solace for us repeating the Name. Our cherished sentiments and
even superstitions, however crude and primitive seemingly from the viewpoint of
shallow faithless rationalism or of a dry, academic metaphysics about God and
Man, have all the same, an essential bearing on the fervent continuation of our
life-giving traditions in the society and the individual. The sentiments and
symbols of a living faith are artistic forms of its highest poetry.
My Bosom Throbs
The other day a
God-intoxicated Sikh went along muttering a prayer between his lips. I put my
ear to his bosom and heard his heart-beat:
“I have come away
now,
My bosom throbs.
The Guru has
called me to the service of the Khalsa; I am offering my heart’s blood, only a
few drops they are, for mixing it with the cement with which one more marble
slab is to be laid today on the floor of our Hari Mandir.3
“Ah! why do not my
brothers accept my prayers?
Why do they not
bless me thus?
“Ah! why don’t
they accept it at once”
Baptism of Fire
The baptism of
fire and steel inaugurated by Guru Gobind Singh is the inspiration that
remoulds man to a new faith, a new death in love. It is emancipation by the
touch of the Adepts4 who have the Guru’s authority to give the gift of
personality. It is the miracle of man-making by a divine touch,
“Come, let us not
despair.
“We too go out and
seek the Emancipated ones
“Those whom God
has favoured with His Own gift of love.
“Perchance we may
find them,
“And attain
liberation from misery of Illusion of Duality.
Our Long Tresses
Don't you know
these tresses of ours are the wandering waves of the sea of Illusion? Guru
Gobind Singh gathered the waves of the Ocean of Consciousness as the mother
gathers the hair of the child. What is man but an ocean of consciousness. The
Master washed them, combed them and bound them in a knot as the vow of the
future manhood which shall know no caste, no distinction between man and man, and which shall work for the
peace and amity of spiritual brotherhood. He who wears His knot of hair is a
brother to all men, freed of all ill-feeling of selfishness. He is to be on the
bayonet's point to be of no separatist creed, no religion, nor of any national
combine of men bent upon loot and plunder and the tyranny of subjugating other
men.
Those who do not
yet understand the law of love cannot and should not wear the Master's knot of
the sacred tresses and those who do should wear it as a token of spiritual
isolation from the herd. So did Guru Gobind Singh command. And obedience to him
is life. There is no life outside that Great Love.
The aim of the Brothers
of the tress-knot of Guru Gobind Singh is different, different the
direction, different their persuasion.
We do not concern
ourselves with the conditions of life. We glow like flowers on the thorny bed
or the bed of velvet moss with equal joy, for facing Him and living in Him and
breathing Him is our life. And all who desire to be Brother of the tress-knot of
Guru Gobind Singh come and be. This is the life of love, not of any other
truth. All other truths are of no concern to us! We are now the Sangha of the
tress-knot of Guru Gobind Singh, our purposes are as inscrutable as those of
the God of Destiny.
~~~
REferences
1. Varan, Bhai Gurdas.
2. This insight should be carefully understood and
its meaning sought for in one’s experience.
3. The original name of the famous Golden Temple
at Amritsar.
4. These are the Panj Pyare, symbolized by
five devoted Sikhs who administer Amrita or the Baptism of Immortality
or of the Sword to the initiate.
¤
*From: Puran Singh, Spirit of the Sikh,
Publication Bureau, Punjabi University, Patiala, 2000. p. 12-14.
No comments:
Post a Comment