Gurus And Sikhism

[richard o]

Why are there no more Gurus in Sikhism? Why did that process stop?

Just a question.

 

[Neutral Singh]

Somebody said...

Given the fact that the rulers of the punjab were not a religious bunch and saw the gurus and their followers as trouble. actually, it's extremely similar to the situation in stuart england between the monarchs and the puritans - essentially the puritans didn't approve of the monarchs and had a large number of followers and eventually a military power base under cromwell. the sikhs, feeling oppressed and victimised, started to self-organise and turned more militant - it was out of oppression this that a militia called the khalsa (or "pure") grew, which eventually had turned into an army by the time the british had started to take over. the khalsa had turned into such an impressive martial force, trained by foreign mercenaries and equipped with the latest artillery, that it was referred to as "aldershot in turbans". they were keen to march on the raj, but were betrayed to the british by their own generals and the maharani-regent after they murdered the uncle of the boy maharaja, who was her brother. it was as part of this skulduggery that the british got their hands on the famous "koh-i-noor" diamond which is now in the crown jewels and eventually the whole punjab. i recommend george mcdonald fraser's "flashman and the mountain of light" if you want to learn the history, plus if you've never read any flashman books you're in for a huge treat.

after the khalsa was defeated at the battle of the sutlej, the sikh regiments became part of the british army - and a fearsomely effective force they were, serving all the way across the empire and during WWII. they are still a powerful group within the indian army and remain powerbrokers to this day. obviously there are a lot of people who still think that they were screwed over and want the punjab to be independent again, but they're in a minority.

so, i suppose i would say that the political impact of sikhism was almost accidental, but understandable in the circumstances and certainly had a large effect!

 

[Amarpal]

Dear Member (richard),

You know, parents do not live to stay with their children all the time; they have to fade away from this world some time. In their lifetime, the parents lead the young child during its formative years, then the parents remain by the side of the child during the period between the formative years and maturity, finally they leave their child to itself when the child has fully matured to face the world on its own.

This analogy applies to our Gurus and the Khalsa Panth.

‘Khalsa Panth’, is the plant our ten Gurus had nurtured over a period of 200 years. That long time it took to mature. In this period our Guru Sahibs progressively institutionalised the temporal and spiritual aspect of the Panth; with that done their role as creator was over. Panth had become self-sustaining. There was no need for another living Guru.

To solve the temporal problems Guru Sahibs created institutions of ‘Panj Piyaras’ (Five beloved) and ‘Akal Takhat’ and vested authority with them. You know these institutions have been active in this field to solve the social problems that the Panth had faced or may have to face in the coming times.

The spiritual aspect is fully enshrined by our Gurus during their own lifetime in ‘Sri Guru Granth Sahib’. There it stands fully institutionalised.

In our daily prayers we are advised to read ‘Sri Guru Granth Sahib’ and find solutions to the difficulties that we are facing in our lives (khoj sabad mai lai --). This way Guru Sahibs have asked each of we Sikhs to be a self-learner. We Sikhs are supposed to find our own way in life and not keep running behind some so called wise man.

The interface between spiritual life and temporal life also has been has been implanted in the Khalsa Panth. The personal life of the Sikh is guided be the three elements ‘Naam Japo’ (remembering ‘Almighty’), ‘Kirt Karo’ (living on the earnings that come from honest labour) and ‘Vand Shako’ (sharing the fruits of ones honest earning with others). Many of the social Panthic values have been institutionalised – the institution of ‘Kar Sewa’, and ‘Langar’ are few examples.

To guide us through our life our Guru Sahibs are with us in the form of their teaching in ‘Sri Guru Granth Sahib’. We Sikhs are asked by our Guru Sahibs to discuss and learn from others through of Sat-Sang. This ‘discussion forum’ too is the modern version of Sat-Sang.

With all this provided, where is the need for any living Guru. Our ten Gurus were not just preachers; they were creators, and you know, when the object of creation is completed and fully functional there is no need for creators to hang around.

This is the reason why there are no living Gurus after Sri Guru Gobind Singh Jee.

The proof of pudding is in eating. If you study history of our sociology you will know what we were before the birth of Sri Guru Nanak Dev Jee our first Guru and what we have become today. You will also know what odds we have faced and survive during the lifetime of our tenth Guru Sri Guru Gobind Singh Jee and after he left this world. We not only survived but also evolved in all spheres of human endeavor. What else can be better evidence to prove that the decision of our Guru Sri Guru Gobind Singh Jee to terminate the practice of having living Guru was right?

Our Gurus gave us a Panth with values and way of living, which will keep us on the path of ‘Chardian Kalan’ (blissful ascendancy). We do not need any living Guru, we are empowered capable Sikhs.

With Love and Respect for all

Amarpal

 

[Steve]

Sir, if there is no need for a guru, then why Sikh worship the book. I have heard that they treat the book as a living guru. Isn't that a ritualism ? Please take no offence.

 

[Amarpal]

Dear Member (Steve)

What is said in my posting is that we do not need a living Guru, i.e. Guru in human form, in bone and flesh, like you and me, who walks and talks. This point you appear to have missed. I have never said that we do not need a Guru or we do not have one.

We do have a Guru, i.e. Sri Guru Granth Sahib Jee. It is a book, but is a Guru because our Gurus themself enshrine their teachings in it. The compilation task was not left to others individuals who lived centuries later and had not even seen the Gurus as it has happened in many other religions. That is why I say that our Sri Guru Granth Sahib is fully authenticated by our Guru Sahibs themselves for us, the followers, nothing more than that is needed.

Yes, we consider Sri Guru Granth Sahib as our Guru. Yet it is not any living Guru.

We read and sing what is written in Sri Guru Granth Sahib with reverence. Yes, we worship the knowledge contained in it and try to live our lives in accordance with it. But that does not make it a living Guru.

I repeat, that we do not need any living Guru, please note the word ‘living’.

I think this make my views clear.

With Love and Respect for all.

Amarpal

 

[Tony_Sunshine]

What the Guru's spoke was important not their physical selves.
Guru Nanak makes numerous mentions of the 'shabad' or 'bani' (both meaning 'word of God') being the Guru.
'Sabad Guru, surat dhun chela' (SGGS Pg 943) (The Word is the Guru and my mind in reflective meditation , the disciple.)
'Sabad Gur peera, gehr gembira, bin sabadhai jag baurana (SGGS Pg. 635) (The profound and unfathomable 'sabad' is his Guru and spiritual guide. Without the 'shabad' the world is gone mad)
'Vahu Vahu bani Niringkar hai, tis jayvad aver n koyi' (SGGS 515) (Hail, Hail, the word of the Guru. which is the Formless Lord Himself. There is none other, nothing else to be reckoned equal to it.)
'Bani Guru, Guru hai Bani, vich bani amrit saray...' (SGGS 982) ('Bani', the word of God, is the Guru, the Guru is bani, in 'bani' is the nectar of life...)
From these quotes we see that it was bani (the word) which was Guru