SRI GURU GRANTH SAHIB DISCOVERED

By HAKIM SINGH RAHI

Published by Banarsidass Publishers Pvt. Ltd.

Bunglow Road, Delhi 110 007

Pages: 208, Price: Rs. 695

Reviewed by Kulwant Singh

This is essentially a reference book of quotations from Sri Guru Granth Sahib on many key question and philosophical subjects such as concept of God, Karma,Transmigration, Sin, Salvation, value of Prayers and Guruship, understandably, with a view to clearly comprehend the tricky meaning hidden behind these terms in the light of the Sikh Faith.The author has used the English translation from the eight volumes of Late S. Manmohan Singh’s work. The book is a beautifully bound volume (25cms. x 19cms. x 2cms.).It has an attractive front—cover design representing the cycle of births and rebirths. Another diagram provided inside the book seems to depict the main message of the book in the context of Sri Guru Granth Sahib, that is,

God helps man meet the Guru,

And

Guru helps man meet God.

Thus, the ten chapters contains serve as the link between Man, Guru and God. Every chapter starts with an introduction on the specific subject followed by a variety of quotations. The author builds up this introduction in a lucid style giving the description of all the relevant aspects of that particular theme which completely covers the messages from the quotations. The major contribution of the author is in his introduction to every chapter where he has endeavoured to delve into the meaning of that philosophical terms, which Gurbani tries to convey through various hymns. Last two chapters deal with the interaction of the Gurus with Hinduism and Islam. Here the author cites many quotations that stress the rejection of ritualism in both the religions.

In order to clearly understand the viewpoint of the author it will be of interest to refer to the introductory part. Dealing with the concept of Sin, the author writes (Chapter 5)

"It is rather difficult to find a clear-cut definition of sin in Guru Granth, though the Gurus prayed for the forgiveness of their sins and admitted that sin separates man from God. Haumai is the most commonly used word which can be translated as sin. Haumai is associated with ego or self-centeredness, the natural condition that is inherent in manmukh - the self-willed person who disobeys God, as contrasted with Gurmukh, one who hears and obeys the Guru’s word. It is Haumai which, through its wilful attachment to Maya(or Mohini) produces five evil passions called the demons, kam (lust), krodh (wrath), lobh (greed), moh (attachment to worldly things), and hankar (pride). These passions in turn result in violence, falsehood and doubt, producing evil deeds (karma) that bind manmukh (the self-willed person) to the unending cycle of transmigration of the soul, with its suffering and pain through repeated births and deaths."

This introduction on the concept of sin is followed by 39 quotations from Gurbani.

The author has devoted many pages on chapter 6. ‘Salvation’.Here he says - "Salvation according to the Granth is primarily salvation from the endless cycle of transmigration based on Karma. Salvation also means becoming one with God, the creator, called Param-jot (the supreme light). This merger of one’s jot (light) with the Param-jot (the supreme light) is made possible by the removal of ignorance, ego and I-am-ness through the utterance of Naam (the name of God), with the help of the society of saints and the instruction of a divine Guru.

The divine Guru by his grace enshrines the Naam(name) in the mind of a devotee, which is the manifestation of God. By so doing the Lord himself comes to stay in his mind. The place of the Lord’s abode in the body is called the Dasam-Dwar (the tenth gate). It is here that one begins to hear the celestial music of bliss or Shabad-Kirtan. The final realm of salvation is called Sach-Khand(the realm of truth), where the formless five realms as given by Guru Nanak are as follows: Dharam-Khand(the realm of moral law), Gian-Khand(the realm of knowledge), Saram-Khand(the realm of effort), Karam-Khand(the realm of grace) and Sach-Khand(the realm of truth).

Salvation is achieved through self-realisation by the process of meditation on Naam(name), which is a subjective or mystical experience, assisted by the Guru. This process destroys Haumai(egotism) and purges the mind of all its filth and I-am-ness, after which the Lord comes to stay in the mind.

The grace of the personal Guru, as well as the invisible God-Guru, is the prerequisite for achieving salvation, on the basis of service rendered to the Guru (Guru-Sewa). The grace of God is bestowed upon the most fortunate ones in accordance with God’s Hukam(order), Bhana(will) or Raza(will), which is not open to question.

In the chapter on Salvation the subject has been elaborately dealt with under different sub-headings, such as Salvation through suniyai, Salvation through mannai, Salvation through meditation, etc, supported with quotations.

Chapter four, which deals with Karma and Transmigration, is no less relevant to the topic of Salvation. Here the author provide ample texts to support his arguments.

The book will doubtlessly benefit those who are earnestly engaged in the study of Gurbani as also those enthusiastic aspirants of Spirituality in their spiritual exploration.

A thoughtful Foreword by Dr. W. Owen Cole commends the meticulous effort of the author and stresses that it would be difficult for anyone to improve on Hakim Singh’s work. We confirm Dr. Cole’s critical appreciation because we have enjoyed the flavour of the spiritual domain. Dr. Cole, however, points to a significant omission (vide the third paragraph of his ‘Foreword’) when he points out that the author has not included any of the hymns of Kabir, or the Muslim Sufi Mystics in his analysis. The publisher also (on the jacket) points to this omission. He says, the selection (of quotations) is limited to the Gurus, so the contribution to the Granth of saints like Kabir, Farid and Nam Dev are sadly not included. Perhaps in future a detailed study could be conducted incorporating their verses too.

[Courtesy: Sikh Review January 2000]

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