The Immortal Precept(s) of Sikhism
Introduction:
Ever since childhood, I had heard about Sikhi consisting of three principles.
- Kirat karnee (ਕਿਰਤ ਕਰਨੀ): Working for one’s living
- Vand chhaknaa (ਵੰਡ ਛਕਣਾ): Sharing one’s earnings with the needy.
- Naam japnaa (ਨਾਮੁ ਜਪਣਾ): Reciting the word “Vahiguru”.
They were listed in different order, lately naam japnaa (ਨਾਮੁ ਜਪਣਾ), reciting the word “Vahiguru”, has been brought to the top.
These are in addition to the five kakaar (ਪੰਜ ਕਕਾਰ) or 5Ks, as a part of Sikhi Dress.
For a long time that is what I believed as well. It is only after I started to read Gurbani and give presentations on Sikhi that I uncovered them to be very limiting.
My journey into Gurbani:
As a hindsight, I can say that it all got started with me revisiting, over and over, my understanding of the first pourhee (ਪੌੜੀ) of jap ji sahib (ਜਪੁ ਜੀ ਸਾਹਿਬ). As best as I understand the line by line meaning of the first pourhee (ਪੌੜੀ), it is:
- sochai sochi n hovee jay sochee lakh vaar
(ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥)
One is not purified even if one bathes lakhs of times. (The implication may be that one one’s mind is not purified even if one bathes at lakhs of places designated as holy, i.e. ਤੀਰਥਿ ਇਸ਼ਨਾਨ = teerth ishnaan, does not purify the mind)
- chupai chup n hovee jay laai rahaa liv taar
(ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥)
One’s mind is not quiet (at peace, in tune with The Eikko (ੴ ), The Supreme Power) by keeping mum and sitting in a trance for a long time. The implication may be that a mind is not at peace even when one is doing a moun varat ( ਮੌਨ ਵਰਤ).
- bhukhiaa bhukh n utree jay banaa pureeaa bhaar
(ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥) - The greedy persons continue to want more even after collecting all the material goods of multiple worlds. (The implication may be even when a person amasses all the known worldly wealth, there is always desire for more and the mind is still not in tune with Eikko (ੴ ), The One, The Supreme Power)
- sahas siaanpaa lakh hohi t ik n chalai naal
(ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥)
Even if hundreds of wise/bright ideas (knowledge of religious books), turn into lakhs, even then, none is of any use. (The implication may be even after winning religious discussions with multiple contestants, one never has enough knowledge to have satisfaction and peace and of mind and is not in tune with The Eikko (ੴ ), The One, The supreme power)
Then the question:
- kiv schiaaraa hoeeai kiv koorhai tutai paal
(ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥)
Then how would one become schiaaraa (ਸਚਿਆਰਾ): i.e. In tune with The Eikko (ੴ) the Supreme Power, and how would one free oneself from the false activities/rituals?
The answer:
- hukm rajaaee chalnaa naanak likhiaa naal. |1|
( ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥).
By living in accordance with the hukmu (ਹੁਕਮੁ), Order of The Eikko (ੴ ), Nanak has penned it down.
So, to me, the whole thing boils down to living in tune with hukam (ਹੁਕਮੁ) and one can become a sachiaaraa (ਸਚਿਆਰਾ) by living in tune with the hukam (ਹੁਕਮੁ), Order of The Eikko (ੴ ), The One, The Supreme Power.
As best as I can understand from Gurbani, hukam rajaaee chalnaa (ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ), to live in tune with the Order of The Eikko (ੴ ), The One, the Supreme Power, is the only precept in Sikhi.
To achieve the objective of living in tune with the hukam (ਹੁਕਮੁ), one must know the hukam (ਹੁਕਮੁ).
Therefore, learning and understanding hukam (ਹੁਕਮੁ) becomes a prerequisite.
What then is the hukam (ਹੁਕਮੁ)?
While seeking out the hukam (ਹੁਕਮੁ), one comes across the verse:
ayko naam hukam hai naanak satigur deeaa bujhaai jeeu. |5| (M:1, P:72)
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ (ਮ:੧, ਪੰ:੭੨)This states that the naam (ਨਾਮੁ), is the only hukam (ਹੁਕਮੁ).
And the importance of the naam (ਨਾਮੁ), is reemphasized in the verse:
pun daan jap tap jaytay sabh oopri naam. (M:5, P: 401)
ਪੁੰਨ ਦਾਨ ਜਪ ਤਪ ਜੇਤੇ ਸਭ ਊਪਰਿ ਨਾਮੁ ॥ (ਮ:੫, ਪੰ:੪੦੧)The naam is above, or has higher benefit than, all other actions like charity, donation, recitation, meditation etc. one may practice.
So, living within hukam of The Eikko (ੴ ), the Creation / Nature, is in line with living / following naam.
Which makes understanding the naam (ਨਾਮੁ) a paramount requirement, so one may live by it, follow it.
Now, where can one learn about the naam (ਨਾਮੁ)?
As per Gurbani verse:
jan naanak bolay gun baanee gurbaanee har naam smaaiaa. |4|5| (M;4, P:494)
ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਗੁਣ ਬਾਣੀ ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੫॥ (ਮ:੪, ਪੰ:੪੯੪)This verse states that the naam (ਨਾਮੁ), is permeated in to the Gurbani.
And as per the verse:
is jug meh nirbhu har naam hai paaeeai gur veechaar. (M:3, P:365)
ਇਸੁ ਜੁਗ ਮਹਿ ਨਿਰਭਉ ਹਰਿ ਨਾਮੁ ਹੈ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥ (ਮ:੩, ਪੰ:੩੬੫)
One can understand the naam (ਨਾਮੁ), grasp it, by contemplating on Guru’s teachings. Since Gurbani enshrined in Sri Guru Granth Sahib is the eternal Sikh Guru, one would seek the answer there. Please note that for one to learn about naam (ਨਾਮੁ), one must not only read it, but fully understand and comprehend the message of Gurbani. In fact per Gurbani verse:
gurmukh gaavai gurmukh boojhai gurmukh sbad beechaaray. (M:3, P:753)
ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਗੁਰਮੁਖਿ ਸਬਦੁ ਬੀਚਾਰੇ ॥ (ਮ:੩, ਪੰ:੭੫੩)Guru’s follower should sing, understand and comprehend, and discuss (for better understanding) the sabd (ਸਬਦ), the Spiritual Word.
Reading Gurbani, one comes to realize that the naam japnaa (ਨਾਮੁ ਜਪਣਾ), reciting the word Vahiguru, as commonly understood and practiced in Sikh community, if at all, is an extremely limited part of practicing the naam (ਨਾਮੁ).
So, those are some of ways one is supposed to live following the naam (ਨਾਮੁ), In simple words, the naam (ਨਾਮੁ), is part of every act of one’s life. That is, one is suggested to live in the naam (ਨਾਮੁ), or naam jeevnaa (ਨਾਮੁ ਜੀਵਣਾ), living in (following) the naam (ਨਾਮ).
Another Gurbani verse guides a little more about the nature of naam(ਨਾਮ).
ਆਪੀਨੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨੈ ਰਚਿਓ ਨਾਉ ॥
ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ (ਮ:੧, ਪੰ:੪੬੩)
aapeenai aapu saajio aapeenai rachio naau.
duyee kudarti saajeeai kari aasnu ditho chaau. (M:1, P:463)The One created itself and then formulated the laws to for the functioning of the creation / nature, secondly created the creation / nature and is enjoying being in / part of it.
And putting two and two together, living within, accepting, the hukam (ਹੁਕਮੁ) of the is obeying the laws of the nature, that is living in accordance with laws of nature or following the laws of nature, naam (ਨਾਮ).
Therefore, the only precept of Sikhi is:
hukam rajaaee chalnaa (ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ), to live within the hukam, the Order of The Eikko (ੴ ), The One, the Supreme Power. Please note that naam (ਨਾਮ), the laws of nature, are unfathomable and hence a continued contemplation, study, of and adoption of naam (ਨਾਮ), these laws of nature, is very important for continued moving towards being sachiaar (ਸਚਿਆਰੁ).
Or equivalently;
naam jeevnaa (ਨਾਮੁ ਜੀਵਣਾ), living one’s life following the naam (ਨਾਮ). laws of nature. As best as I can equate to is following the laws, naam (ਨਾਮ), and order, hukam, of The Eikko (ੴ ).
As per Gurbani, some of the sub precepts under this main precept are:
- sach aachaar (ਸਚੁ ਆਚਾਰੁ), truthful conduct.
Please refer to the Gurbani verse:
sachahu orai sabh ko upri sach aachaar. |5| (M:1, P:62)
ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ (ਮ:੧, ਪੰ:੬੨)
Everything is below the truth, but truthful living is higher.
i.e. most important part of living in the naam (ਨਾਮੁ), is truthful living. Part of which is ਘਾਲਿ ਖਾਇ = ghaal khaai, earning one’s living through hard labor. That is, earn what you consume, do not depend upon, or take from, others. Part of this also implies, do not benefit from other people’s hard work. For an employer, not to squeeze the blood of workers by underpaying them for their honest labor. This is, living without any influence of the five vices: ਕਾਮੁ = kaam (sexual desires), ਕ੍ਰੋਧੁ = karodh (anger), ਲੋਭੁ = lobh (greed), ਮੋਹੁ = mohu (emotional attachment), ਅਹੰਕਾਰਿ = ahankaar. (ego).
Of course, always speaking the whole truth and nothing but the truth is another part of it, and a whole lot more.
This is a personal level sub precept.
- sabh naal piaar (ਸੱਭ ਨਾਲ ਪਿਆਰ), love for all.
Please refer to Gurbani verse:
bisar gee sabh taat praaee.
ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥
jab tay saadhsangt mohi paaee. |1| rhaaAu.
ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
naa ko bairee nahee bigaanaa sagal sang ham kau bani aaee. |1| (M:5, P:1299)
ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (ਮ:੫, ਪੰ: ੧੨੯੯)
The central message here is that no one is a stranger, I get along with everyone. Everyone is my friend; in other words, I love everyone. This concept of love for everyone, the equality among the human family is repeated in multiple other verses in Gurbani.
e.g.
aval allah noor upaaiaa kudart kay sabh banday.
ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥
ayk noor tay sabh jag upjiaa kaun bhalay ko manday. |1| (Bh: kbeer, P:1349)
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ (ਭ: ਕਬੀਰ, ਪੰ:੧੩੪੯)
And
sabhai ghat raam bolai raamaa bolai. raam binaa ko bolai ray. |1| rhaaAu. (Bh: naamdayv, P:988)
ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥ ਰਾਮ ਬਿਨਾ ਕੋ ਬੋਲੈ ਰੇ ॥੧॥ ਰਹਾਉ ॥ (ਭ: ਨਾਮਦੇਵ, ਪੰ:੯੮੮)
This not only talks about love for everyone but that everyone is equal, creation of the same Eikko (ੴ ), The One, the Supreme Power, and made from the same ingredients. The principle is of sameness among all and all is one.
This is the social level precept.
- sanmar sevaa (ਸਨਿਮਰ ਸੇਵਾ), Service with humility.
Please refer to the Gurbani verse:
vich duneeaa sayv kamaaeeai. taa dargah baisan paaeeai. (M:1, P:26).
ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ (ਮ:੧, ਪੰ:੨੬)
A necessary condition on the path of the naam jeevana (ਨਾਮੁ ਜੀਵਣਾ), living in the naam, is to serve The Eikko (ੴ ), The One, the Supreme Power, part of which is serving the Creation right around one. Service, of course, means service without any expectations in return otherwise it is a business transaction, a bargain, and not service. No name markings or even a word of thanks. Part of service is kichh hathahu dayi (ਕਿਛੁ ਹਥਹੁ ਦੇਇ), sharing one’s earnings.
jin har sayviaa tin sukh paaiaa bin sayvaa pachhotaanee hay. |15| (M:4, P:1071)
ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ਬਿਨੁ ਸੇਵਾ ਪਛੋਤਾਣੀ ਹੇ ॥੧੫॥ (ਮ:੪, ਪੰ:੧੦੭੧)
One who served the Eikko (ੴ ), The One, the Supreme Power, achieved peace and happiness, without the service there is only regrets.
satgur kee sayvaa safal hai jay ko karay chit laai. (M:3, P:552)
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲ ਹੈ ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥ (ਮ;੩, ਪੰ:੫੫੨)
The sayvaa (ਸੇਵਾ), service, is meaningful only when it is genuine and not as a chore or for display.
This is a spiritual level precept.
In brief:
As best as I can understand Gurbani, these are the three major sub precepts of the Sikhi mentioned in Sri Guru Granth Sahib:
They can be listed as:
- sach aachaar (ਸਚੁ ਆਚਾਰੁ), Truthful living
- sabh naal piaar (ਸੱਭ ਨਾਲ ਪਿਆਰ), love for all
- sanimar sevaa (ਸਨਿਮਰ ਸੇਵਾ), Service with humility.
Of course, there are many sub-precepts as well and the list is reasonably long. In my view all those are important but less than these three.
Conclusion:
In conclusion the only Precept of the Sikhi is:
naam jeevanaa (ਨਾਮੁ ਜੀਵਣਾ), live in the naam.
Under which three sub precepts are:
- sach aachaar (ਸਚੁ ਆਚਾਰੁ), Truthful living
- sabh naal piaar (ਸੱਭ ਨਾਲ ਪਿਆਰ), love for all
- sanmar sevaa (ਸਨਿਮਰ ਸੇਵਾ), Service with humility.
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Gurbani Quotes referenced: