70 yr old gets stuck doing Nishan Sahib sewa

Source: The Indian Express (Chandigarh edition) Sept 2, 2010

The Khalsa in History

The Institute of Sikh Studies(IOSS), Chandigarh Studies in collaboration with Bhai Vir Singh Study Circle, Chandigarh organized the 1^st Bhai Vir Singh Memorial Lecture on 24^th April, 2010 in the Conference Hall of Gurudwara Singh Sabha, Industrial Area Phase 2, Chandigarh.

The keynote address on the subject of "The Khalsa in History" was by the world-renowned historian Dr. J.S. Grewal, former Vice Chancellor of Guru Nanak Dev University, Amritsar. In his scholarly discourse, Dr Grewal stated that historical sense had developed quite early amongst the Sikhs even during the Guru-period. Quoting from primary sources, he explained that the meaning of the term “Khalsa” kept evolving and getting enriched with the passage of time. Quoting from contemporary and near-contemporary sources, he reconstructed the ideals and principles which Guru Gobind Singh had laid down for the Khalsa. He stated that the Khalsa-ideal of equality was much ahead of time.

He further compared and contrasted the understanding of Khalsa history over time by Sikh and non-Sikh historians. Differences in understanding were due to different backgrounds and training of the interpreters. Moreover, Sikh history had been interpreted variously by different groups to suit their agenda. He concluded his lecture by stressing the point that any meaningful understanding of Sikh history would necessitate a proper appreciation of the Khalsa ‘self-image’.

The Presidential Speech was by Dr. Darshan Singh, former Chairperson of the Guru Nanak Studies Department of Punjab University, Chandigarh. He stated that study of theology was a must for a good historian. For a student of Sikh history, the primary source had to be the Guru Granth Sahib. He added that the Gurus were not interested in who was ruling. Rather their concern was with the principles of governance. The Khalsa movement was not revenge-based, it was born out of commitment to ideals. Its mission was not to capture land but to capture hearts.

Dr. Kirpal Singh Historian and Dr. Harnam Singh Shan also briefly spoke on the occasion.

Earlier, S. Pritam Singh (President–IOSS) welcomed the audience and informed them that the IOSS had organized a similar seminar on the theme of “Khalsa and the twenty first century” in 1998. The motivation behind organizing the current event was to benefit from the interaction between a historian and a theologian over their understanding of the institution of the Khalsa.

Photo of Sikh Generals in The Chicago Tribune

The following photo of 4 Sikh Generals appeared in The Chicago Tribune on Memorial Day May 25, 2009.

Courtesy: S. Pritam Singh Kohli, President IOSS

Sikhs and holy dip

I was disappointed to read Khushwant Singh's comments on Sikhs and holy dip in The Tribune today.

This is all the more disappointing because Khushwant Singh has written several books on Sikhs & Sikhism and the non-Sikhs regard his words about Sikhism as being authoritative. Surprisingly, Khushwant has built his case on a misinterpretation of the popular Gurbani lines "Ram Das Sarovar Nahtey; Sab utrey paap kamaatey".

In the year 2003, a Western scholar Crispin Paine had written an article on Sikhs and Pilgrimage for the International Journal of Punjab Studies in which he had also misinterpreted the very same lines. I had then written a rejoinder to the article which was published in some journals like Abstracts of Sikh Studies and Sikh Bulletin. It was also published on a few websites.

I am reproducing the article below to provide the correct Sikh position:

Sikh Pilgrimage:

A study in ambiguity?

By Ishwinder Singh

Pilgrimage is of central importance for the adherents of most religious philosophies. Haj to Mecca is one of the five pillars of Islam while the Torah requires all male Jews to visit Jerusalem three times a year. The Hindus have their 68 holy cities (athsath teerath), which they are supposed to visit to wash off their sins. In direct contrast lies the Sikh doctrine that does not approve of any belief seeking to tie up theophany with geography.

The Sikh doctrinal position vis-à-vis pilgrimage is considered so well established that there have been very few scholarly studies and articles on Sikh pilgrimage. A recently published study by Crispin Paine is a welcome addition to research on the subject.[1] Paine details the motives and practices of Sikh pilgrims and discusses the apparent contradiction between Guru Nanak’s teachings and the continuing popularity of pilgrimage amongst the Sikhs. He feels that the contradiction is not that sharp as it might first appear because in his opinion Guru Nanak himself ‘had a certain ambivalence about pilgrimage’[2] and he ‘himself used deliberately ambiguous language’[3].

Paine feels that the later Gurus were faced with a rapidly expanding constituency and changed social forces and hence they found it hard to sustain Guru Nanak’s minimalist teachings. So the third Guru founded the specifically Sikh bathing-place of Goindval, the fourth added a sarovar specifically as a place of pilgrimage and the fifth Guru stressed in his bani that by bathing in this sarovar the residues of all sins are erased.[4]

This paper intends to put some of the conclusions arrived by Paine under the microscope and test them on the touchstones of Sikh history and Gurbani to determine their correctness or otherwise.

Precept and Practice

It would be useful to clarify at the outset that this paper is primarily concerned with the teachings of the Sikh Gurus with regard to pilgrimage and not the practices of the Sikhs as such. This approach is somewhat different from Paine’s, who first studies the practices popular amongst the Sikhs and then evaluates the Sikh precepts through a somewhat colored lens. We seek to avoid this pitfall by restricting ourselves to the precepts.

Pilgrimage: Contemporary understanding

One of the reasons why the conclusions arrived by Paine are problematic is because of the definition of the term ‘pilgrimage’ he uses. The Concise Oxford English Dictionary defines a pilgrimage as ‘a journey to a sacred place for religious reasons’. However, as per Paine’s definition a pilgrimage could be for both religious and non-religious reasons. He feels motivations for pilgrimage could even include escape from difficulties at home, adventure and holiday![5]

The problem arises when we try to understand the teachings of the Sikh Gurus with regard to pilgrimage in light of this modern and somewhat imprecise definition of the term. In those times pilgrimage was not a matter of choice but one of religious compulsion. The overwhelming motivation for undertaking pilgrimage was not adventure and holiday but a genuine belief that it was necessary to expiate sins and clear the way for salvation. As we will see later on, the Sikh Gurus explicitly rejected these two aspects of the contemporary understanding of pilgrimage.

Was Guru Nanak ambiguous?

Paine’s analysis of Guru Nanak’s views on pilgrimage is confusing to say the least. While on one hand he argues that Guru Nanak clearly viewed pilgrimage as an external activity to be a danger to the inner spiritual life, he simultaneously muddies the waters by saying that ‘Guru Nanak even speaks of Hindu tiraths in terms that suggest that spiritual journeys to them can be valuable if they are undertaken in a spirit of spiritual search and devotion’.[6] To support his latter assertion, Paine quotes his following translation of a verse from Japji

Jewels created by You, together with the sixty-eight places of pilgrimage made sacred by You, sing Your praise. (AGGS, M 1, p.6)

However, a careful perusal of the complete stanza reveals that there is nothing in the verse that supports the conclusion that Paine has drawn about Guru Nanak’s views about Hindu tiraths. Mere reference to the sixty-eight places of pilgrimage does not imply their acceptance. What is being said in the stanza is that the Almighty is so great that its praises are sung by all his creation.

Paine is correct in asserting that Guru Nanak himself visited both Hindu and Muslim places of pilgrimage. However, the purpose of visiting these places was to learn about the beliefs and practices of adherents of other faiths and later to spread his message. The intention was not to join in a pilgrimage.

Another curious comment made by Paine is that Guru Nanak ‘never condemned pilgrimage as such, only pilgrimage without inner devotion’.[7] The eristic nature of the comment becomes evident at once since Paine himself accepts that Guru Nanak clearly viewed external pilgrimage to be a danger to the inner spiritual life. Can there be any greater condemnation than being referred to as an obstacle to the path of being one with God? To clarify this point further we use a verse that Paine has himself quoted:

Pilgrimages, fasts, purification and self-discipline are of no use, nor are rituals, religious ceremonies or empty worship.

Nanak, emancipation comes only by loving devotional worship

(AGGS, M 1, p.75)

It is interesting to note that while translating the second line, Paine stops after just translating half of the line. The portion omitted is revealing. The translation of the complete second line is:

Nanak, emancipation comes only by loving devotional worship of God Through duality the mortal is engrossed in worldliness.

(AGGS, M 1, p.75)

The views of Guru Nanak become amply clear once we translate the complete line, the second part clearly highlighting the dangers of getting engrossed in useless rituals that lead one astray from the path of God realization.

As a devout Hindu, Bhai Lehna used to undertake annual pilgrimages to Hindu centers. However, once he accepted Guru Nanak as his preceptor he gave up pilgrimages. Later, he went on to become the second Sikh Guru. The same was the story of Guru Amar Das.

To summarize using McLeod’s words one can say that Guru Nanak had declared in very plain terms that there was only one pilgrimage center for the true devotee and that was within his own heart.[8] Thus, inner devotion was not prescribed as a ‘superior’ path as Paine puts it; rather it was the ‘only prescribed path’.

Baoli at Goindval

The existence of a large well or Baoli at Goindval seems to have confused many Western observers of Sikhism, Crispin Paine being no exception. It has been incorrectly assumed that Guru Amar Das intended this to be a center of pilgrimage with a bathing-place for the Sikhs.[9]

However, there is no evidence to sustain the above-mentioned assumption. Amongst all the compositions of Guru Amar Das in the AGGS there is not a single one that refers the Sikhs to bathe in the Baoli at Goindval for their emancipation and salvation.[10] On the other hand, in conformity with the teachings of Guru Nanak, Guru Amar Das enunciates:

This filth of egotism cannot be washed away, even by taking cleansing baths at hundreds of sacred shrines. (AGGS, M 3, p 39)

Everything is within the home of your own self; there is nothing beyond it. (AGGS, M 3, p 425)

True is that place of pilgrimage, where one bathes in the pool of Truth, and achieves self-realization as Gurmukh. The Gurmukh understands his own self. The Lord has shown that the Word of the Guru's Shabad is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away. (AGGS, M 3, p 753)

Since Goindval was a new town founded by Guru Amar Das, he had to provide for a reliable water supply for the local people. In those days, those belonging to lower castes were not allowed to use the same source of water which those belonging to the higher castes were using to draw their water. Guru Amar Das intended to strike at the roots of the caste system by providing a common source which people of all castes were to use. It was with this purpose in mind that the Guru had the Baoli constructed.

[11]

Sarovar in Amritsar and Guru Arjun’s bani

In his article, Paine states that Guru Ram Das added a sarovar specifically as a place of pilgrimage and Guru Arjun directed the Sikhs to bathe in it to wash off their sins. To support his assertion he quotes his following translation of a Shabad by Guru Arjun:

Bathing in the nectar tank of Ramdas, the residues of all sins are erased

One becomes immaculately pure taking the cleansing bath,

The Perfect Guru has bestowed this gift. ….

In the Sadh Sangat, the company of the holy, filth is washed off

(AGGS, M 5, p 625)

There is no evidence to support the statement that Guru Ram Das intended Harmandir Saheb to be a place of pilgrimage for the Sikhs. Infact the last four Gurus never even visited it.[i] All places connected with the Gurus are sacred but that does not mean that Sikhs are supposed to go on pilgrimages to them.

Now let us see the Shabad quoted by Paine. We observe that he translates four lines of the Shabad, then skips two lines and finally stops after translating the line following the pause (rahaao). Moreover, the interpretation of the first four line conflicts with not only the interpretation of the line following the pause but also with the teachings of the Gurus enshrined at many other places in the AGGS. Guru Nanak had clearly stated that external bathing is of no avail in washing off the filth within, a point reiterated by the later Gurus. Infact Guru Arjun himself clearly states:

I meditate on the Feet of God within my mind. This is my cleansing bath at all the sacred shrines of pilgrimage. (AGGS, M 5, p 95)

Thus, it is not possible that Guru Arjun would recommend bathing in the sarovar at Harmandir Saheb to wash off one’s sins.

There is extensive use of allegories and metaphors in Gurbani. One has to keep this in mind while interpreting a Shabad. Moreover, one cannot simply interpret a line while ignoring the overall theme of the Shabad. The sentence preceding the pause carries the central theme of a Shabad while the sentence following the pause usually explains the theme more clearly.

As has been mentioned above, Paine omits translating the line before the pause and hence misses the central theme of the Shabad. The lines before and after the pause in this Shabad, which explain the central theme are:

Everything is safe and sound, as we contemplate on the Guru's Word.

In the Sadh Sangat, the company of the holy, filth is washed off.

(AGGS, M 5, p 625)

Thus ‘Ram Das sarovar’ refers to the assembly of devotees (Das) of the Almighty (Ram) and not to the sarovar constructed by Guru Ram Das. This should not be surprising because Guru Arjun has himself used the word sarovar at other places to denote the company of holy people. For example:

Sant Sarovar Naave ll So Jan Paramgat Paave ll

One who bathes in the healing pool of the Saints, that humble being obtains the supreme status.

(AGGS, M 5, p 623)

The Divine name is likened to the water of the sarovar and Guru Arjun says that the past sins of those who get immersed in this nectar get washed off. Prof Sahib Singh, widely regarded as the most knowledgeable Gurbani scholar, has given this interpretation in his exegesis of the Sikh scripture.[13] Some scholars also reiterated this interpretation during a recent discussion on the Internet.[14]

Conclusion

The above analysis makes it amply evident that there is no ambiguity in the teachings of the Gurus with regard to pilgrimage. Paine’s study in ambiguity seems more like a search for ambiguity in the teachings of the Gurus after he observes the continuing popularity of pilgrimage amongst the Sikhs.

To conclude we can say that Gurbani clearly instructs that the only pilgrimage is the awareness of the Infinite within each of us. There is no place of pilgrimage outside of us. The journey to the Infinite within is the only pilgrimage that can cure all ills; it is the only panacea.[15]

---

[1] Paine, Crispin. 2003. Sikh Pilgrimage: a study in ambiguity. International Journal of Punjab Studies 10(1&2). pp 143-162

[2] ibid, p. 152

[3] ibid, p. 143

[4] ibid, p. 153

[5] ibid, p. 145

[6] ibid, p. 152

[7] ibid

[8] McLeod, W. H. 1996. The Evolution of the Sikh Community. Oxford University Press. p 8

[9] ibid

[10] Bindra, Pritpal Singh. 1992. Baoli at Goindwal & Dr. Hew McLeod's Misconception.

[11] Singh, I.J. 2001. The Sikh Way: A Pilgrim's Progress. Centennial Foundation, Canada. pp 101-108

[12] ibid p. 104

[13] Singh, Sahib. Guru Granth Darpan.

[14] Sikh-Diaspora Discussion Group. December 2002

[15] Singh, I.J. 2001. op. cit. p 105

Finally I am blogging!

Some friends and well wishers have long been after me to start maintaining a blog so that I can compile my ramblings at one place. Apart from being lazy, I have always wondered if anyone one other than a handful would be interested in reading the same. However, now I have got tired of directing friends to different websites to read what I have written there and also of emailing them the Word documents for their views on the same. So finally, I have decided to put it all up at one place. I hope I can be regular with the same!
Since, I am new to all this- I would be looking to improve the blog over time. I look forward to receiving your feedback to improve the same which you can send here, through email or on IM.