|
|
|
|
|
||
Response to Harbans Lal
- Baldev Singh
The criticism
of Prof. Bhai Harbans Lals
article under the misleading title Do Sikhs Worship GURU GRANTH? Yes, But! by Gurtej Singh, Gurpreet Singh Sumra and
Verpal Singh has prompted me to add my comments. Lal has misinterpreted Gurbani to subvert Nanakian philosophy
(Gurmat/Sikhi) to suit his agenda as pointed out by Sumra [1] and further he has attempted to prop up a discredited scholar Harjot Oberoi
[2] who claims:
Religious
texts like Adi Granth are so amorphous that those in favor of the status quo,
reformists and insurrectionist, could all with ease quote chapter and verse in
favor of their cause [3, 4].
It would need a lengthy article/manuscript to analyze each and every erroneous, baseless and
disingenuous statement of Lals misleading article, therefore, I will limit myself to the following few
points for the sake of brevity.
1. Nanakian philosophy (Gurmat/Sikhi) is about
Truth, understanding of Truth and truthful living, and anyone who thinks
otherwise has either not studied Aad Guru Granth Sahib (AGGS) seriously or has
his own agenda as is glaringly evident from Lals article.
For Example, on the
first page of AGGS right after the Commencing Verse Guru Nanak has described One and Only -- Niranakar (formless One)/ Kartar
(Creator)/God as:
True from the
beginning, True throughout the ages (from the beginning of Time), True It is
now and True It shall remain.
Following this
proclamation, in the first stanza of Jap (Japji), Guru Nanak has enunciated the purpose of human life
in question and answer format:
How could one
become a sachiara (Godlike/gurmukh) and how could one get rid of
ignorance and falsehood? By living in
harmony with Hukam (Divine Law/Cosmic Law) is the answer, says Nanak.
AGGS, Jap1, p. 1.
Now how could one
get rid of ignorance and falsehood? On the pages of AGGS it is mentioned again
and again that Sabad (Truth, Gurus
teachings) destroys ignorance, falsehood, superstition and doubt. For example,
when the yogis asked Guru Nanak:
Who
is your Guru or whose disciple are you of? Sabad is the Guru and my mind, which is focused on
the Sabad and comprehends it, is the disciple, replied Nanak.
AGGS, M 1, pp. 942-943.
What does one need
to understand Hukam? The answer is knowledge based on Truth. So a sachiara
(gurmukh) is the one who understands the Hukam and conducts
himself or herself accordingly by living a truthful life. So what is the
ritual/ceremonial worship of Truth? The answer is truthful living. Then how could any scholar of Sikhism or our
learned Prof. Lal whose biographical sketch posted on SikhSpectrum says:
His writings on Sikh subjects have appeared in
many books and Sikh journals and he serves on the Editorial Boards of the Sikh
Review and Understanding Sikhism: The Research Journal. He is a
member of the Interfaith Council of the Center for World Thanksgiving and
Advisor to the American Project on Religion and the News Media, and to the Sikh
Foundation. He is a trustee of Bhai Nanad Lal Sikh Academy and Founder
Vice-President of the Sri Nanakana Sahib Foundation. Presently, Dr. Lal serves
as the Founder President of the Academy of Guru Granth Studies established for
the promotion of scholarly works on the Sri Guru Granth Sahib, could miss or ignore the essence of Gurmat/
Sikhi enunciated by Guru Nanak so clearly and succinctly on the very first page
of AGGS?
The word Guru in
AGGS means Enlightener, the Destroyer of darkness (ignorance and falsehood)
which is one of the attributes of God. Most often Guru means Enlightener or God or Sabad (Truth, Divine Knowledge, Wisdom, Teachings of Sikh Gurus) and sometimes it
means Guru person. In Guru Nanaks
composition Guru means God or Sabad (Truth) because Guru Nanak had no human
guru. Furthermore, in the entire AGGS, there is not a single verse that
advocates the worship of Guru person as a deity. That the Guru person is a medium for propagation of Truth is
explained very clearly by Guru Amar Das to ignorant followers who worshiped the
Guru person as a deity.
Mere glimpse of
the Guru person is of no avail unless the devotee deliberates on the Sabad
(Truth, Gurus teachings).
AGGS, M 3, p. 594.
2. Next I want to draw the attention of SikhSpectrum
readers to the following paragraphs wherein Lal has attempted to present
Sikhism as an appendage of Hinduism.
The Guru Worship as compared to the deity worship is relatively new in the religious history. The traditions of Guru Worship originated among the ancient religions when the object of worship was a living deity. Later, this deity could be a guru instead of a living or a lifeless object representing God. In Hindu traditions a guru was always a person in human form. During the life time of the Guru, the conventional formats of initiation and rituals to worship the guru deity could be easily defined, applied and ritualized. When gurus are in the human form, their initiates need no specific instruction to relate to their guru except that they are dedicated and respectful to the deity. Sikhs were impacted by these traditions as most of them were the practicing Hindus before coming to the house of Guru Nanak. They easily adopted those practice to the Guru worship though with gradually evolving new formats.
For example,
there is abundant history of devotees flocking from all over the world to
Gurdwara Kartarpur in order to pay obeisance to the founder of the Sikh
religion, Guru Nanak. The town of Kartarpur is located in the county or
district of Narowal in the Punjab Province of Pakistan. The Guru spent last 18
year of his life in this town establishing his following. Followers of Nanak
continued to practice Hindu rituals for quite some time during the two centuries
when the ten Sikh Gurus were accessible in the human form (For discussion see,
Obroi, 1994).
However, contrary to
Lals assertions Guru Nanak rejected the Hindu
concept of God and all the essentials of Hinduism like reincarnation of God,
caste system, transmigration, karma, hell, heaven, Hindu concept of
salvation, gods, goddesses, and idol worship [5-14]. He also rejected Sanskrit
and its script for the propagation of his teachings.
It is the teachings of Vedas, which has created the
concepts of sin and virtue, hell and heaven, and karma and transmigration. One
reaps the reward in the next life for the deeds performed in this life - goes to hell or heaven according to ones deeds. The Vedas have
also created the fallacy of inequality of caste and gender for the world.
AGGS, M 2, p 1243.
Whereas when the Hindu elite was hailing the oppressive Muslim rulers as Ishwro va
Dillishwro va (the king of Delhi is as great as God) [15], Guru Nanak
denounced them and their allies in no uncertain terms. He called for the
establishment of a just rule (Halemi Raj).
The rulers are
like tigers/lions and their officials as dogs, who harass and persecute the
innocent subjects. Their claws (oppression)
inflict wounds on the public. The rulers suck the blood of the public
through these dogs (government officials).
AGGS, M 1, p. 1288.
There is one
supreme Throne and one supreme King whose sovereignty is everywhere. It has
created the Cosmos and takes care of it.
The Creator is unfathomable and incomprehensible (in totality).
AGGS, M 1, p.
1188.
God is the
embodiment of sublime beauty. There is no other king, except God.
AGGS, M 1, p.
936.
The one who has control over lust, anger, greed, attachment and pride
with arrogance should occupy the
throne. In other words a ruler must be a gurmukh (God-centered being)
AGGS, M 1, p 1039.
And he gave a
clarion call to the masses to join his movement to fight the tyranny of caste
system and oppression of the rulers with an explicit warning that it would
require supreme sacrifices.
If you want to
play the game of love (Truth/righteous path) then follow me and be prepared to
sacrifice your life. Once you step on this path, do not hesitate to offer your
head.
AGGS, M 1, p. 1412
Lals statement Followers of Nanak
continued to practice Hindu rituals for quite some time during the two
centuries when the ten Sikh Gurus were accessible in the human form implies that
Guru Nanaks followers were only Hindus.
Contrary to this false and baseless assertion Muslims like Bhai Rai Bullar and
Bhai Mardana were among the earliest admirers of Guru Nanak according to Sikh tradition.
Guru Nanak was as much admired and venerated by Muslims as by Hindus. Further,
I would request Lal to clarify what he means by practicing Hindus or simply explain the meaning of Hindu as
this word is not found in any Hindu scripture. Besides, does Lal know what kind
of Hinduism was practiced during Guru Nanaks time?
At the advent of Guru Nanak (1469-1539 C.E.), most of
the North Indian subcontinent had been under oppressive Muslim rule for at
least five centuries. The bigotry and
oppression of Muslim rulers had reduced the Hindu population to the level of
slaves. They were deprived of all human dignity according to Muslim and Hindu
historians/writers [16-19]. Majority of
Hindus western Punjab had converted to Islam and the remaining were on the way to
the mosque. A vast majority of present
day Sikhs are descendents of the so-called Sultani-Hindus,-- Hindus who were moving away from their
temples to the mosque, whose allegiance and devotion was shifting away from
gods and goddesses to pirs and fakirs (Muslim holy men). Guru
Nanak describes very vividly the Hinduism practiced by its ideologists (the Brahmins)
and defenders (Khatris).
The Khatris
have abdicated their duties. Instead they have adopted the language and manners
of their masters (Muslim rulers), whom they consider as malesh (unclean/polluted).
As a matter of fact the whole society has degenerated abdicating moral
obligations.
AGGS, M 1, p.
663.
False is your
(Khatri's) capital and false is your trade. You make living through falsehood (deception).You wear a mark on
your forehead and wear ochre dhoti (sign of piety), but commit atrocities on the Hindu masses.
Your wear blue clothes to meet the approval of
your Muslim superiors. You worship purans ( consider to be a
pious Hindu), but your livelihood depends on Muslims whom you consider unclean/malesh. You eat he goat meat slaughtered in a Muslim
fashion (halal) with the
chanting of Quranic verses, but you do not allow others in your kitchen. You
sanctify your kitchen by plastering the
floor with cow dung, but do not allow others near it by drawing a line around
it. You, the liar sit in it while warning others not to defile it as your
food will be spoiled ( rendered
uneatable). Your body is defiled with
ill-gotten food. You rinse your mouth with water to clean it while
your mind is dirty with evil thoughts.
Nanak says focus on the True One Who
can be realized only through truthful living.
AGGS, M 1, p
471
You (Khatri official) are taxing the cow and Brahmin
whom you worship; you are mistaken if you think that cow-dung-coating of your
kitchen floor would absolve you of your sins. You put on a mark on your
forehead, wear a dhoti (cloth worn around the waist) and tell beads, but
eat the food of Muslims [you are dependent on the malesh (Muslim ruler)
for making a living]. You perform Hindu worship secretly, but you behave like
Muslims outside and read Quran with them. Give up this hypocrisy! Salvation
lies in practicing Truth.
AGGS, M 1, p. 471.
Further, he exposed
the nexus between Muslim rulers, Khatris and Brahmins in a biting political
satire. It was the Muslim ruler, who was responsible for the persecution of
Hindu masses, but it was the Khatri officials who executed the orders of their
master, and the Brahmin (priest) approved of the actions of these Khatris.
The man-eater
performs Namaz (Muslim prayer). The one who carves out the flesh for him
wears the sacred thread around his neck (Khatri). The Brahmin blows the conch
in the Khatris house to sanctify his
doings. The Brahmin shares the ill-gotten bread of the Khatri.
AGGS, M 1, p. 471.
If this was the religious practice of the custodians of Hinduism, imagine what kind Hinduism the lower castes were practicing, especially the Sudras and Antyajas (untouchables) who constituted the bulk of Hindu population but were excluded from the domain of religion.
3. While discussing the transfer of
Guruship from Guru person to Sabad Guru
(teachings enshrined in the Aad Guru Granth Sahib), Lal says, On Wednesday,
Guru Gobind Singh called for the holy congregation. The cantor party of Bhai
Nath Mal, a Sehaj-dhari Sikh (for more information see H. Lal, 1999), sang
sacred hymns.
Now how does Lal
know that Bhai Nath Mal was a Sehajdhari Sikh? Or did Bhai Nath Mal call
himself a Sehajdhari Sikh? The first time I encountered Bhai Harbans Lals writings was his article Sehjdhari Sikhs and Vaisakhi of 1699 published in the inaugural issue of Understanding
Sikhism Res. J. in 1999. This
article, with a misleading title, is entirely devoted to Sehajdhari Sikhs
without any reference (discussion) to the creation of the Khalsa Order. Further
he has relied entirely on Bipran literature [20] to build his
ill-conceived thesis on Sehajdhari Sikhs. In all the 23 references cited
by Lal there is none from AGGS. And I am still waiting for his response to my point-by-point
rebuttal of his article. Let me briefly state the thrust of my rebuttal for the
benefit of the reader: Sikh scholars should never forget that one of the
objectives of Sikh philosophy is to unite all people under One and Only God without regard to their caste, color, creed,
gender, ethnicity and language.
Nanak says that the true Guru
(God) brings all together.
AGGS, M 1, p.
72.
My Master is One, hey brother, It is One and Only.
AGGS, M 1, p. 350.
The true Guru (God) has made me see that the One is in
all and all are in One.
AGGS, M 1, p. 907.
Hey, fellow seeker there is one Father and we all are
His progeny.
AGGS, M 5, p. 611.
All are
partners in Your (God) commonwealth and You do not look at anyone as a
stranger.
AGGS, M 5, p.
97.
Enmity to none, nor we consider anyone stranger,
getting along with all is our creed.
AGGS, M 5, p. 1299.
The least a Sikh
scholar can do is bring all the Sikhs together instead of dividing them into
different categories. It is unconscionable for a Sikh scholar to divide the Panth
(Sikh community) into different categories. Furthermore, it does not make any
sense for people to claim themselves as Sehjdhari Sikhs three hundred
years after the Vaisakhi of 1699. In the AGGS, the terms Sikh and Gursikh are
used for the followers of Gurmat/Sikhi and there is no mention of the term
Sehajdhari Sikh. The term Sehjdhari
Sikh was applied to those Sikhs, who during the
time of Guru Gobind Singh and in the eighteenth century did not take Khande
Dee Pahul. However, their children and grandchildren filled the ranks of
the Khalsa Order when the Khalsa was engaged in a life and death struggle
against the tyranny of the Mughals, the defenders of caste ideology, and
foreign invaders. The current use of the term Sehjdhari Sikh is not only a distortion
of Sikh history but also disrespectful (a cruel joke) to the memory of real Sehjdhari Sikhs who suffered extreme hardships and sacrificed
their flesh and blood for the glory of Sikh Panth during the eighteenth
century.
One who accepts only the teachings of Aad Guru Granth Sahib as
Guru is a Sikh. Those who add adjectives like Sehajdhari,
Jat, Ramgarhia and Namdhari etc. are ignorant of the teachings of AGGS. The
AGGS explains very clearly the meaning of Sikh.
One (Sikh) who deliberates on Gurus teachings and follows them, crosses the
(ocean of worldly temptation) under the watchful eye of the Benevolent One.
AGGS, M I, p. 465.
If one practices even one basic principle of Gurus teachings (Gurmat), one is endowed
with wealth of wisdom like a rich person with gems, jewels and rubies.
AGGS, Jap 6, p. 2.
O my man (mind) listens again and again to my advice (inner
voice)! Only good deeds account in life. This is your only chance to realize
God through good deeds, as you wont
have another life.
AGGS, M 1, p. 154.
Hey my man (mind) by practicing the Gurus teachings, you will realize God, the Treasure
of virtues.
AGGS, M 3, p. 152.
A Sikh who follows Gurus
teachings is a brother, friend and relative of the Guru. One who is
self-centered suffers after alienation from the Guru.
AGGS, M 3, p. 601.
Hey Gursikh friends, follow the path of the Guru. Accept
whatever is said by the Guru as beneficial, as his narrative/exposition of the
Divine is unique.
AGGS, M 4, p. 667.
A devotee/Sikh who has complete faith in Gurus teachings comes to understand the Almighty.
AGGS, M 5, p. 287.
A Sikh learns from the perfect Guru that God, Who is the protector of
the weak, is the sustainer of all. When a Sikh becomes one with the Guru, then
the Sikh becomes the disseminator of Gurus
teachings.
AGGS, M 4, p. 444.
Now the question
is why Bhai Harbans Lal, Founder President of the Academy of Guru Granth
Studies established for the promotion of scholarly works on the Sri Guru Granth
Sahib is afraid to call himself a
Sikh? What is he afraid off? What harm would come to him if he drops the Sehajdhari
label?
Finally, I would like to draw his scholarly attention to my article A Critical Appraisal of Bhai Harbans Lals Writings on Sikhism posted on the SikhSpectrum, February
2007 and urge him to respond like an ethical and objective scholar.
References
1.Gurpreet S. Sumra. Response to Harbans Lal. SikhSpectrum.com, May
2007.
2. Jasbir Singh
Mann, Surinder Singh Sodhi and Gurbakhsh Singh Gill (Eds.). Invasion of
Religious Boundaries. Vancouver: Canadian Sikh Study & Teaching
Society, 1995.
3. Harjot
Oberoi. The Construction of Religious Boundaries: Culture, Identity and
Diversity in the Sikh Tradition. New Delhi: Oxford University Press, p. 22.
4. Baldev
Singh. A Critical Analysis of Relocating Gender In Sikh History: Transformation, Meaning and Identity (Author:
Doris R. Jakobsh). New Delhi: Oxford University Press, 2003.
SikhSpectrum.com, November 2006, Appendix B (Harjot Oberoi).
5. Baldev
Singh. Misinterpretation of Gurbani
by W.H. McLeod. Understanding Sikhism
Res. J., 2002, 4(2), pp. 32-36.
6. Baldev Singh. Misinterpretation of Gurbani by W.H. McLeod. Abstracts of
Sikh Studies, 2003, 5(2), pp.72-80;
2003, 5(3), pp.66-78.
7. Baldev Singh. The Ever Changing Interpretation of Sikhism by Khushwant Singh. Sikh Virsa, 2004, 9
(104), pp. 50-57.
8.
Baldev Singh. Dr. Zidanis Interpretation of Guru Nanaks Thoughts: A Rejoinder. Sikh
Virsa, 2004, 9 (105), pp.
56-59; Abstracts of Sikh Studies, 2004, 6(4), pp. 63-74.
9. Baldev
Singh. Misinterpretation of Guru Nanaks Teachings. Sikh Virsa, 2005, 10 (110),
pp.50-55; 2005, 10 (111), pp. 55-58; 2005, 10 (112), pp.55-60.
10. Jagjit Singh. The Sikh Revolution: A Perspective View. New Delhi: Bahri
Publications, 4th reprint, 1998, p. 105.
11. Sangat Singh. The
Sikhs in History. New Delhi: Uncommon Books, 4th ed., 2001, p. 19.
12. J. S
Grewal. The Sikhs of the
Punjab. New Delhi: Cambridge
University Press, 1994, p. 31.
13. Baldev Singh. Responding
to Reverend Zekvelds A Comparison between the Two Credos: Christian
and Sikh. SikhSpectrum.com, May
2006.
14. Baldev Singh. Khushwant
Singh and His Continuing Distortion of Sikhism. SikhSpectrum.com, May 2007.
15.Gokul C. Narang. Transformation
Of Sikhism. New Delhi: New Book Society of India, 5th edition, 1960, p. 98.
16.Qeyamuddin Ahmad
(Ed.). India by Al-Biruni. National Book Trust, India, third reprint,
1995, p. 10.
17. Hari R. Gupta in
Guru Nanak: His Life, Time & Teachings, Ed. Gurmukh Nihal
Singh. Guru Nanak Foundation: National
Publishing House, 1969, pp. 27-28.
18. Daulat Rai. Sahib-i-Kamal
Guru Gobind Singh (Hindi). Amritsar: Gurmat Sahit Charitable Trust, 7th
reprint, 1993, pp. 25-64.
19. Gokul C. Narang.
Transformation Of Sikhism. New Delhi: New Book Society of India, 5th
edition, 1960, pp. 19, 27, 98.
20. Bipran literature: Literature that distorts Nanakian philosophy/Gurmat/Sikhi from Brahminical and Vedantic viewpoint.