Raj's Blog on Spiritual Nourishment
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August 30, 2011: What is the most honest portrayal you can put yourself into writing?
That is the question I work with when writing this post.
To me, life is a multi-dimensional space wherein we live, breathe, interact with, not just other humans, but all species of life, elements and waves and maybe even more space than I can imagine.
Naively, I believe that the 3 dimensions we live and interact in the play of life is just the limitations of the human sensory system. For one, I believe that in another dimension, time probably does not exist in a linear plane. Totally destroying the logic that time only passes. Maybe the past and future and tied together, I don’t know, but I do know that the mind has the capacity to imagine, and if I can imagine something it must be true.
Truth it is or whatever level we know and experience in Truth is sensory and fleeting. The moment comes, and the moment goes. The moment lived in is where the Truth, in our limited capacity to see, smell, grasp, hear, and sense as it occurs.
Leaning on Me Leaning on You
It is very easy to find, on the web communities of Sikh who grew up in the West, be it UK, USA, Canada to share their thoughts. There are many web forums that share the Sikh experience of such people growing up, living and sharing their lives. This is not as true for Sikhs living here in Southeast Asia, Bangkok in particular. Even communities of Gora Sikh (White Sikhs) have not just their own forum, but their own website!
In particular there are few, if any blogs, of Sikhs in Bangkok. And the Sikhs that are here, the very few of us in the thousands, go and share in one Gurdwara, temple. Yes, the entire city of Bangkok, has only one Gurdwara! While this may be viewed as a system of unity, a venture in the Gurdwara and you can see how separated it truly is, people of different socio-economic communities separate themselves from sitting with each other. So imagine the Sikh temple, where the Granthi (a person with knowledge of the Sikh Guru Granth Sahib) is talking about equality of all before God, that in death, no wealth will go with you, etc. Down below, everyone is doing just that.
Interesting that in spite of the vast knowledge within the realms of the Sikh religion, direct, unedited words of various Masters and Gurus within the “Guru Granth Sahib”, not just a holy book of the Sikhs, but “Bani” a being that lives breathes and is emotionally attuned to the person who recites and lives according to it, would be from where a religion so closed, damning and judgmental emancipated from it. I can say there was an is a huge disconnect from the word being taught and the world of reality that I live in. I was never comfortable with it, and it usually seemed that I was the only one who actually thought what I thought. No matter what I questioned or to whom I questioned it to, I was usually met with confused faces of people who told me to either “Follow the line” or “What are you questioning” “this is blasphemy”, etc.
Mostly, the look I would get would be of disappointment and the follow-up question was, “are you planning to leave the Gurus path?” Well, what is the Gurus path? To me, the path of righteousness consists of being humble, being true, being respectful, and being devoted to a sense of life greater than the self. This “Truth” didn’t lean on in Gurdwara, where fashion, jewellery, and family statuses were being compared to the nth degree.
Again, I cannot say if this reality is endemic in the world outside Southeast Asia, my experiences are and only limited to the diaspora in Bangkok and in Singapore.
Is it any surprise then, without any knowledge of the actual Bani within Sri Guru Granth Sahib, that many Sikhs, myself included, would leave the path of the Panth?
Nothing At All
Fact is that in my late teens, “Sikhism” to me was just an empty void that meant nothing at all. I was at best agnostic. I believed, always, that there was a higher being than humans in this world, but I did not know what the being was.
Religion practiced without the basis of spirituality is nothing. It can never amount to the Light. Things we value, like honesty, love, acceptance, they are all built from within, not without, outward religious displays mean nothing.
A monk with an orange robs is nothing he is not pure from within. A Sikh showcasing the outward display of the 5 Kakkar (5 religious looks of a Sikh) is nothing if practicing vice with the outward play intact. A Christian believing Jesus as his savior is not saved without the practice good deeds alongside the sincerity of belief. The 5 daily prayers will not do any good for a Muslim if thoughts are hell bent on destruction of another race. The Hindu bathing Idols will get nowhere if dreaming of wealth and seeing the worship of the idol as a monetary return strategy.
A seeker of Truth and spirituality, one should not feel bound to religious rules. In fact, there are no religious rules, but spiritual advice, of which following the advice helps us reach a higher plane. To many times though, we forget that the rules of religion are written are written by people, just like us, and no matter how well-intentioned the writings may be the limitations they put on the Light of the Infinite will and always lead up to levels of blindness.
Meaning that if the focus is on the religion, and not the spiritualism, then there is really nothing at all.
Sikh Rehat Maryada
Since the late 1800?s to the early 1900?s, there was a renaissance somewhat of Sikhism in India and Pakistan. After losing the Kingdom of the Punjabir Sher, Maharaja Ranjit, Sikhs were left for a long period without any controls on the levers of their religion.
As such, the holiest of Sikh shrines, such as Harimandir Sahib, known to most at the Golden Temple, was under the control of Udasis and Masands. Many of these Udasis and Masands were doing exactly what happens when you have a lot of unchecked power, they abused their powers! As such, there was a Gurdwara Reform Movement that got back most of the Sikh temples back to the hands of the diaspora, regular people, and formed what we know today as the SGPC, Shiroani Gurdwara Prabandhak Committee, a committee that comes via elections that helps manage the Gurdwara’s management.
All these movements within the realm of religion are quite inspirational and revolutionary! There are no other religious systems that actually emphasize the equality of people and use elections as means of electing religious matters! The Priest systems (Vatican), Buddhist Sangha, and even the Shi-ite Ayatollah systems use hierarchies at every level in decision making.
As such, when the system was formed together, these very well-intentioned people decided that for governance matters, they would turn to their own intelligence, and formed what is called the “Sikh Rehat Maryada” loosely translated as the Manners in which s Sikh is to live.
So suddenly, a faith in the Infinite was to be drawn boundaries.
So suddenly, a faith in the Universality of humanity was to be told how a “look” was important.
So well-meaning, so well-intentioned.
The focus of the Sikh Rehat Maryada came on when to celebrate a particular Saint’s birthday. What the outward look of a Sikh must be. How the temple fund-raising are to be spent, which till date is still opaque. The fact remains that time and time again the SGPC has been found corrupt, wanting, and under the pay of their political masters.
Given all the above, amazes me how much Sikhs focus on the Sikh Rehat Maryada in terms of their living and why this is important because it is an issue of
Gurmat and Manmat
For Sikhs, the goal is to live at get the light from the feet of the Guru. As such the current Guru is Sri Guru Granth Sahib. For those unaware, Sri Guru Granth Sahib is the writing of spiritual masters from the Bhakti movement in India, with writings from prominent Hindus such as Bhagat Ravidass, Bhagat Namdev, Trilochan, Sant Ramandand amongst others, as well as Sufi Saints such as Kabir, Baba Farid, etc. alongside the Sikh Gurus, in particular the 1st till the 5th Sikh Gurus and the writings on the 9th Sikh Guru. The final edition of the Sri Guru Granth Sahib was made by the 10th Master, Sri Guru Gobind Singh ji, who recompiled the written word after the Granth was lost while escaping from Mughal forces and dropped into the Sutlej river.
On another unrelated note, but to be mentioned anyways, was that Guru Gobind chose only to replace the Granth Sahib that was a collection of Bhagat Banis alongside Gurus Banis, and not the compilation of his own writing. In fact, the compilation of Guru Gobind’s writings was made only after his death, and that in itself should be a message to many of my near and dear Sikh friends.
You see, as a Sikh, our spiritual guidance comes from the form of Guru as Bani, the written word. As such, the goal of a Sikh is thus to live according to the words of Bani. By that, I mean to read, contemplate, care for, and live the world according to the teachings as incorporated in the Guru Granth Sahib. You see, Gurbani has been written according to Raag, or musical accompaniment. Raag also sets the mood for the piece itself.
Manmat are all the rules we have put outside the Bani. An emphasis on the outer appearance without the basis of the individual growth (Gurmat) was never meant to survive! That is why Sikhs today are excommunicating our own members, and certain organizations are going around trying to shut down voices of Sikhs that contradict theirs. They go and murder people in the name of “protecting their religion”? Really?!? Since when did Sikh Gurus condone hatred? If you really believe so, my fellow Sikhs, ask yourself one question only: Did any Guruji call for killing Prithi Chand? No! Never!
So why in the world of Gurmat would you ever want to go and have hatred towards others? Sure, there are organizations and people claiming Sikhs are Hindus, or Sikhs are this, and Sikhs are that. There are a multitude of Babas and Sants in Punjab and outside who have used the foundations of the Gurbani to cloak their hidden agendas. That is all true. But will anger and hate really make people turn to the Light you represent? Will fear do that? Can fear do that? Truth outlasts everyone. You can control yourself in vigorous debate without first pulling the sword.
Guru Gobind Singh taught to pull the sword only when all other means have failed. In that case, someone else would be standing to you with a weapon and you still try to convince them to talk without weapons.
So this move away from Gurmat and the focus on Manmat will definitely lead to some sort of exodus from the diaspora.
About That Famous Five
Talk to a Sikh today, and the first five they talk about are the 5 Ks: Hair, Sword, Underwear (white boxers), Comb, and Steel Bracelet.
Yup.
That is true. Ask a Sikh about the famous five, and they will proudly talk to you about these 5.
They forget that Sri Guru Granth Sahib, the one to take us to the light, does not even mention these as a 5 together.
The 5 mentioned be Sri Guru Granth Sahib are these: Anger, Hate, Lust, Pride, Attachment.
Anger. Hate. Lust. Pride. Attachment.
Where are you if you are angry? Can you think clearly?
If you run on Hate, can you experience love?
If lust is all you go for, what makes you different from an animal?
If the world is about growing your own ego, than there is no humility.
As long as you are attached to something, you won’t be able to let go into the ocean of One-Conciousness.These are the famous five, in my opinion.
When we work on these 5, we find that the pathway towards spirituality is endless. We are who we are because of some imbalance in our own demons. We get angry. We have some hate, especially when things go wrong. We are lustful creatures. We have pride. We are attached.
These will exist, as they do. But really, what runs you? Do you run your vices or your vices run you?
We are all at different levels on the fights against our own demons, and we are all trying to just be in love and the light.
If these foundations are not built, then how can you really bring yourself to look like Sri Guru Gobind Singh?
Initiating Guru Gobind Singh
I keep reminding myself that Guru Gobind Singh is not the first Khalsa, though he is the embodiment of Khalsa. Khalsa means ‘the pure’. Guru Gobind Singh did not initiate people into his faith, he showed, through that awesome Baisakhi day, that there are people who are great, that regular people would overcome their battles to be beyond what we could grasp them to be, and that possibility of greatness is within us. Then he was initiated by them.
That is why, we Sikhs call Guru Gobind Singh, aape Gur-chela. He was the Guru and hew as the follower. As Sikhs, we are representatives of the House of Nanak, we feed all, physical, mental and spiritual hungers. That is the langar we serve in our homes. No person leaves hungry.
The House of Nanak embodies that we, with the help of Sri Guru Granth Sahib, defeat our own vices. We take spiritual baths whenever we read Gurbani. The words of the Guru flow through us. The Guru breathes through us. The Guru lives through us when we are reading and contemplating Gurbani. At some point, we initiate the Guru within us.
You see, the point of all the famous five was always to be more than just mere symbols. The Kara (Iron bracelet – but mostly steel nowadays) was a provider of iron in the bodies. It also (in its original size) helps us defeat the blows of attackers. The white boxer (Kachera) was invented at a time when most Indians did not even know of the concept of underwear. It is comfortable and hygenic, and also shows, to a large degree a battle won over lust.
When you have no more attachment and no more pride, you are ready to accept yourself as God made you. God made you with hair. Accepting that gift, you will never shorn off or cut the hair given to you. Your own ego is with that one light, the light of divinity. Guru Granth Sahib ji makes it very clear that even though we go for spiritual pursuits, you have to make it happen within the realm of this world, in there lies the Kanga (comb) because while we don’t cut off any hair, we manage it, we keep it neat, tidy, and put it inside neatly turbans tied over our head.
Finally, when you are able to control Hate and control Anger, then you are at the point to have the most responsibility that can own you. The Sword (Kirpan).
When you initiate Gobind Singh within you, you are no longer just living Guru during the time you read and contemplate Bani, you are that, always. Pure, without form, without time.
The idea then, as a outward 5 K Sikh to go to a bar and imbibes, is not truth. The idea then as a 5K Sikh, that cheats another in business, is not Truth. The idea then, that the 5K Sikh in anger, takes up the sword to beat someone else up for thinking different, is not Truth. The idea then, that a 5K Sikh going to the temple daily, to gossip about the entire community, is not Truth. The idea then, than an outward 5K Sikh that does wrong to the name of Guruji is worse for Sikhism than a cut haired Sikh doing the same. This is fact. And yet, for community, the full look is ‘good’ and the other is labeled ‘bad’. This is not to be negative, but we all know our own truth, and should wear our outward badge with honor, or the sincere attempt to be, and be honest with our own shortcomings.
For example, Sikhs who tie their beard. There is a lot of hairspray and gel used in tying the beard to stick to the face. This may seem nice socially, but realistically, all that hair spray is waste, and is damaging to the environment, and the waste water systems. If you’re keeping your beard, keep it open! Else, you are only fooling yourself with you look!
Truth Is As Truth Does
The fact is that only we know our own Truth. Truth can’t be forced down someone else’s throat. What we are, who we are, where we are, what are our intentions, these only we know. We can’t force the simple one prism we have given to life to force down another persons throat.
To me, the path of Sikhi is the pathway towards Truth. In this path, there is no room to judge another or to hate another. We love all, because all has come from the same light.
The Monk, with his orange robe, has taken a commitment to a life of non-violence and to live with the bare necessities. The robe and his bowl are a testament to that. He lives off our humanity, and off him, we live in awe of his sense of purity.
Sikhs, in the display of the 5K, show us that hope is still there in this world for justice, kindness, to be spiritual, and still to live care and share within the world. That Guru lives, not just in book form, but breathes and can care.
The Christian, having put his faith in Jesus Christ, realizes the sacrifices Jesus has made in purity of never giving up his humanity. The sufferings of Jesus is because he (Jesus) would not give up the truth. From that example, the Christian is a kind giver to all, willing to help all those he sees in the path, selflessly, and has no pain if someone is to give him disdain.
The Muslim, at all 5 times a day, during the call to prayer, he remembers that the Light of Allah is found in every heart. The collective pray brings a sense of group consciousness that the light is in the heart of all, to pray for all, and that all of creation is a form of Khuda’s clay, and has no hate against anyone or anything.
The Hindu, as he bathes his idol, uses the name of the idol to reach the infinite, remembering the stone, as a stone, but that the love and care shown to the idol as a vessel to Infinity, and for that love and care expects nothing in return.
Karma Kalma Kalima
As a Sikh seeking Sikhi, I don’t find that I need to compare my path of spiritual growth with anyone else. I feel that coming within anyone in the path is an opportunity to share and rejoice in the love and the light.
It is easy to love those in the path, because they are already there.
It is more difficult to love those so far from the path, who hate you. It is that aspect that I find I have to do a lot of work in seeking Sikhi. The pathway of the Light has no hate! Names and accusations maybe called, and I, like many, will get angry, and so every day, at the end of Japji Sahib, there is Salok, I remind myself this is the way to live my day, and will use it to end this post:
sloku ]
salok ||
Salok:
pvxu gurU pwxI ipqw mwqw Driq mhqu ]
pavan guroo paanee pithaa maathaa dhharath mehath ||
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
idvsu rwiq duie dweI dwieAw KylY sgl jgqu ]
dhivas raath dhue dhaaee dhaaeiaa khaelai sagal jagath ||
Day and night are the two nurses, in whose lap all the world is at play.
cMigAweIAw buirAweIAw vwcY Drmu hdUir ]
cha(n)giaaeeaa buriaaeeaa vaachai dhharam hadhoor ||
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
krmI Awpo AwpxI ky nyVY ky dUir ]
karamee aapo aapanee kae naerrai kae dhoor ||
According to their own actions, some are drawn closer, and some are driven farther away.
ijnI nwmu iDAwieAw gey mskiq Gwil ]
jinee naam dhhiaaeiaa geae masakath ghaal ||
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
nwnk qy muK aujly kyqI CutI nwil ]1]
naanak thae mukh oujalae kaethee shhuttee naal ||1||
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||