Part 2 Guru Nanak: Moral Philosopher and Householder (continued from Sikh History)
Sankara writes: "I am not a combination of the five perishable elements I arn neither body, the senses, nor what is in the body (antar-anga: i e., the mind). I am not the ego-function: I am not the group of the vital breathforces; I am not intuitive intelligence (buddhi). Far from wife and son am 1, far from land and wealth and other notions of that kind. I am the Witness, the Eternal, the Inner Self, the Blissful One (sivoham; suggesting also, 'I am Siva')."
"Owing to ignorance of the rope the rope appears to be a snake; owing to ignorance of the Self the transient state arises of the individualized, limited, phenomenal aspect of the Self. The rope becomes a rope when the false impression disappears because of the statement of some credible person; because of the statement of my teacher I am not an individual life-monad (yivo-naham), I am the Blissful One (sivo-ham )."
"I am not the born; how can there be either birth or death for me ?"
"I am not the vital air; how can there be either hunger or thirst for me ?"
"I am not the mind, the organ of thought and feeling; how can there be either sorrow or delusion for me ?"
"I am not the doer; how can there be either bondage or release for me ?"
"I am neither male nor female, nor am I sexless. I am the Peaceful One, whose form is self-effulgent, powerful radiance. I am neither a child, a young man, nor an ancient; nor am I of any caste. I do not belong to one of the four lifestages. I am the Blessed-Peaceful One, who is the only Cause of the origin and dissolution of the world."4
While Guru Nanak is bewitched by the beauty of His creation and sees in the panorama of nature a lovely scene of the worshipful adoration of the Lord, Sankara in his hymn rejects the reality of the world and treats himself as the Sole Reality. Zimmer feels that "Such holy megalomania goes past the bounds of sense. With Sankara, the grandeur of the supreme human experience becomes intellectualized and reveals its inhuman sterility."5
No wonder that Guru Nanak found the traditional religions and concepts as of no use for his purpose. He calculatedly tried to wean away his people from them. For Guru Nanak, religion did not consist in a 'patched coat or besmearing oneself with ashes"6 but in treating all as equals. For him the service of man is supreme and that alone wins a place in God's heart.
By this time it should be easy to discern that all the eight features of the Guru's system are integrally connected. In fact, one flows from the other and all follow from the basic tenet of his spiritual system, viz., the fatherhood of God and the brotherhood of man. For Guru Nanak, life and human beings became the sole field of his work. Thus arose the spiritual necessity of a normal life and work and the identity of moral and spiritual functioning and growth.
Having accepted the primacy of moral life and its spiritual validity, the Guru proceeded to identify the chief moral problems of his time. These were caste and class distinctions, the institutions, of property and wealth, and poverty and scarcity of food. Immoral institutions could be substituted and replaced only by the setting up of rival institutions. Guru Nanak believed that while it is essential to elevate man internally, it is equally necessary to uplift the fallen and the downtrodden in actual life. Because, the ultimate test of one's spiritual progress is the kind of moral life one leads in the social field. The Guru not only accepted the necessity of affecting change in the environment, but also endeavoured to build new institutions. We shall find that these eight basic principles of the spirituo-moral life enunciated by Guru Nanak, were strictly carried out by his successors. As envisaged by the first prophet, his successors further extended the structure and organised the institutions of which the foundations had been laid by Guru Nanak. Though we shall consider these points while dealing with the lives of the other nine Gurus, some of them need to be mentioned here.
The primacy of the householder's life was maintained. Everyone of the Gurus, excepting Guru Harkishan who died at an early age, was a married person who maintained a family. When Guru Nanak, sent Guru Angad from Kartarpur to Khadur Sahib to start his mission there, he advised him to send for the members of his family and live a normal life. According to Bhalla,8 when Guru Nanak went to visit Guru Angad at Khadur Sahib, he found him living a life of withdrawal and meditation. Guru Nanak directed him to be active as he had to fulfill his mission and organise a community inspired by his religious principles.
Work in life, both for earning the livelihood and serving the common good, continued to be the fundamental tenet of Sikhism. There is a clear record that everyone upto the Fifth Guru (and probably subsequent Gurus too) earned his livelihood by a separate vocation and contributed his surplus to the institution of langar Each Sikh was made to accept his social responsibility. So much so that Guru Angad and finally Guru Amar Das clearly ordered that Udasis, persons living a celibate and ascetic life without any productive vocation, should remain excluded from the Sikh fold. As against it, any worker or a householder without distinction of class or caste could become a Sikh. This indicates how these two principles were deemed fundamental to the mystic system of Guru Nanak. It was defined and laid down that in Sikhism a normal productive and moral life could alone be the basis of spiritual progress. Here, by the very rationale of the mystic path, no one who was not following a normal life could be fruitfully included. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-gurus/33274-guru-nanak-sahib-jayanti-november-28-a.html
The organization of moral life and institutions, of which the foundations had been laid by Guru Nanak, came to be the chief concern of the other Gurus. We refer to the sociopolitical martyrdoms of two of the Gurus and the organisation of the military struggle by the Sixth Guru and his successors. Here it would be pertinent to mention Bhai Gurdas's narration of Guru Nanak's encounter and dialogue with the Nath Yogis who were living an ascetic life of retreat in the remote hills. They asked Guru Nanak how the world below in the plains was faring. ' How could it be well", replied Guru Nanak, "when the so- called pious men had resorted to the seclusion of the hills ?" The Naths commented that it was incongruous and self-contradictory for Guru Nanak to be a householder and also pretend to lead a spiritual life. That, they said, was like putting acid in milk and thereby destroying its purity. The Guru replied emphatically that the Naths were ignorant of even the basic elements of spiritual life.9 This authentic record of the dialouge reveals the then prevailing religious thought in the country. It points to the clear and deliberate break the Guru made from the traditional system.
While Guru Nanak was catholic in his criticism of other religions, he was unsparing where he felt it necessary to clarify an issue or to keep his flock away from a wrong practice or prejudice. He categorically attacked all the evil institutions of his time including oppression and barbarity in the political field, corruption among the officialss and hypocrisy and greed in the priestly class. He deprecated the degrading practices of inequality in the social field. He criticised and repudiated the scriptures that sanctioned such practices. After having denounced all of them, he took tangible steps to create a society that accepted the religious responsibility of eliminating these evils from the new institutions created by him and of attacking the evil practices and institutions in the Social and political fields. T his was a fundamental institutional change with the largest dimensions and implications for the future of the community and the country. The very fact that originally poorer classes were attracted to the Gurus, fold shows that they found there a society and a place where they could breathe freely and live with a sense of equality and dignity. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33274
Dr H.R. Gupta, the well-known historian, writes, "Nanak's religion consisted in the love of God, love of man and love of godly living. His religion was above the limits of caste, creed and country. He gave his love to all, Hindus, Muslims, Indians and foreigners alike. His religion was a people's movement based on modern conceptions of secularism and socialism, a common brotherhood of all human beings. Like Rousseau, Nanak felt 250 years earlier that it was the common people who made up the human race Ihey had always toiled and tussled for princes, priests and politicians. What did not concern the common people was hardly worth considering. Nanak's work to begin with assumed the form of an agrarian movement. His teachings were purely in Puniabi language mostly spoken by cultivators. Obey appealed to the downtrodden and the oppressed peasants and petty traders as they were ground down between the two mill stones of Government tyranny and the new Muslims' brutality. Nanak's faith was simple and sublime. It was the life lived. His religion was not a system of philosophy like Hinduism. It was a discipline, a way of life, a force, which connected one Sikh with another as well as with the Guru."'° "In Nanak s time Indian society was based on caste and was divided into countless watertight Compartments. Men were considered high and low on account of their birth and not according to their deeds. Equality of human beings was a dream. There was no spirit of national unity except feelings of community fellowship. In Nanak's views men's love of God was the criterion to judge whether a person was good or bad, high or low. As the caste system was not based on divine love, he condemned it. Nanak aimed at creating a casteless and classless society similar to the modern type of socialist society in which all were equal and where one member did not exploit the other. Nanak insisted that every Sikh house should serve as a place of love and devotion, a true guest house (Sach dharamshala). Every Sikh was enjoined to welcome a traveller or a needy person and to share his meals and other comforts with him. "Guru Nanak aimed at uplifting the individual as well as building a nation."
Considering the religious conditions and the philosophies of the time and the social and political milieu in which Guru Nanak was born, the new spirituo- moral thesis he introduced and the changes he brought about in the social and spiritual field were indeed radical and revolutionary. Earlier, release from the bondage of the world was sought as the goal. The householder's life was considered an impediment and an entanglement to be avoided by seclusion, monasticism, celibacy, sanyasa or vanpraslha. In contrast, in the Guru's system the world became the arena of spiritual endeavour. A normal life and moral and righteous deeds became the fundamental means of spiritual progress, since these alone were approved by God. Man was free to choose between the good and the bad and shape his own future by choosing virtue and fighting evil. All this gave "new hope, new faith, new life and new expectations to the depressed, dejected and downcast people of Punjab."
Guru Nanak's religious concepts and system were entirely opposed to those of the traditional religions in the country. His views were different even from those of the saints of the Radical Bhakti movement. From the very beginning of his mission, he started implementing his doctrines and creating institutions for their practice and development. In his time the religious energy and zeal were flowing away from the empirical world into the desert of otherworldliness, asceticism and renunciation. It was Guru Nanak's mission and achievement not only to dam that Amazon of moral and spiritual energy but also to divert it into the world so as to enrich the moral, social the political life of man. We wonder if, in the context of his times, anything could be more astounding and miraculous. The task was undertaken with a faith, confidence and determination which could only be prophetic.
It is indeed the emphatic manifestation of his spiritual system into the moral formations and institutions that created a casteless society of people who mixed freely, worked and earned righteously, contributed some of their income to the common causes and the langar. It was this community, with all kinds of its shackles broken and a new freedom gained, that bound its members with a new sense of cohesion, enabling it to rise triumphant even though subjected to the severest of political and military persecutions.
The life of Guru Nanak shows that the only interpretation of his thesis and doctrines could be the one which we have accepted. He expressed his doctrines through the medium of activities. He himself laid the firm foundations of institutions and trends which flowered and fructified later on. As we do not find a trace of those ideas and institutions in the religious milieu of his time or the religious history of the country, the entirely original and new character of his spiritual system could have only been mystically and prophetically inspired.
Apart from the continuation, consolidation and expansion of Guru Nanak's mission, the account that follows seeks to present the major contributions made by the remaining Gurus.