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Interpreting Gurbani in the Right Perspective

Manjit Singh Australia*
THE PERSPECTIVE OF A
WORK OF ART OR literature is
defined primarily by its genre which
gives us a fair indication not only of
its style and subject matter, but also
its purpose : Poetry, art,
philosophy, sculpture, etc. belong to
different genres. There are a
number of sub-genres within each
genre, e.g., romantic poetry,
historical novel impressionistic
painting, Gothic sculpture, and so
on. It is not my intention here to
describe various genres and subgenres or the principles that
determine such classification. The
point I wish to make is that we
cannot apply the rules of one
genre to appreciate or interpret
a work that belongs to another
genre. For example, we cannot
understand a work of science
fiction in terms of a travel guide, just
as we cannot apply mathematical
rules to appreciate a surrealistic
painting.
Let me elaborate this point with
reference to Gurbani contained in
Sri Guru Granth Sahib (SGGS).
There are numerous hymns in
SGGS which deal with the human
ming, particularly the sinful
thoughts in our mind and how we
can get rid of such thoughts. For
example :
(SGGS, 4) If
the mind is soiled with sins, it can
be cleansed by immersion in the
Naam (that is, by under-standing
the reality of God and living in
accordance with the Word of God).
However, SGGS is not a text
book of psychology.

PEACE ON EARTH :
Gurbani visualizes a system of
governance where all live in peace
and harmony. For example :

fl
(SGGS, 74) The
gracious Lord has now promulgated
His ordinance. No one will cause
pain to others. All will live in peace
in this kingdom of campassion. But
SGGS is not a tretise on dialectal
materialism or a welfare state.
Gurbani uses metaphors from
trade or business to convey certain
moral messages. For example :
fl
(SGGS, 1410) : First appraise the
merchandise, then make a deal. But
SGGS is not a manual of
business management. One of the
implications of the statement from
Gurbani quoted here would be that
before dealing with aholy person,
we should discriminate carefully
between a genuinely godly person
( ) and a fake sadhu
( ).
Gurbani teachers us to treat
women with respect. For example :
,
(SGGS, 473) : Why treat her as
inferior when she gives birth to
monarchs? But SGGS is not an
apologia of feminism.

Gurbani gives us valuable insights

into the Cosmos and the creation of
the universe. For example:

(SGGS: 4) There are innumerable

names (of beings and things created

by God) and innumerable spaces;
there are innumerable worlds that
are inaccessible. Similarly:

(SGGS, 3): The vast
expanse (of creation) was created
from one sound dispersing into
countless entities. But SGGS is not
a dissertation on Cosmology or
nuclear physics.
THE RIGHT PERSPECTIVE :
I have not given multiple
quotations from Gurbani on the topics
mentioned above. Nor have I
endeavoured to cover all the topics
that the holy Gurus have dealt with
so beautifully in their compositions.
All I want to emphasize is that if we
wish to interpret Gurbani in its
proper perspective, we must
begin by understanding its
appropriate generic context.
SGGS is a Scripture, a work that
belongs to the genre of religious
discourse. The real purpose of
Gurbani is not to improve our
scientific under standing of the
Laws of Nature, but to improve
our moral and spiritual
awareness, to understand our
relationship with the Creator of
the Universe as well as with the
Creation which includes not only
our fellow human beings but also
other elements of the created
universe, animate as well as
inanimate. In short, Gurbani instructs
us how to live a truthful life, how to

*6 Sayce Place, Florey Act 2615, Australia. (Formerly Professor of English, Punjabi University, Patiala, India,
and Lecturer in Linguistics, University of Newcastle, NSW, Australia. Retired from Australian Public Service.)
Email. : manjitgilhotra@hotmail.com

44

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demolish the wall of falsehood:

(SGGS, 1).
SCIENCE & SPIRITUALITY :
It is, of course, useful to look at
a work of art or literature from
different points of view because
every different approach gives us
some new insights and emphasizes
certain aspects of the work which
may have eluded our attention. Thus
Dr. Devinder Singh Chahal has
made a significant contribution
to our understanding of Gurbani
by emphasizing the uniqueness
of Guru Nanaks moral vision or
Nanakian Philosophy as he
prefers to call it. However, his
zeal for interpreting Gurbani in
terms of Scientific theory
sometimes eads us away from
the real message contained in
the text. For example, he gives a
number of quotations from SGGS
(Chahal, 156-157) to. assert, quite
rightly, a basic tenet of Gurbani that
God is inaccessible, incomprehensible and unfathomable but when
he equates God with energy (Chahal,
195), he turns God into an entity
that is accessible and describable
and even measurable in terms of
a mathematical equation
(E = mc 2 ) which clearly
contradicts the concept of God
as depicted in Gurbani.
SCIENCE & SPIRITUALITY :
Similarly, Dr Chahal interprets
as The universe
exploded with one sound (big bang)
and started to expand (Chahal,
171). By inserting the words big
bang in brackets after the word
sound, Dr. Chahal restricts the
interpretation of sound to the Big
Bang theory of the creation of the

universe. While the Big Bang

theory is still the most popular
scientific explanat!on of the origin
of the universe, alternative models
have also been suggested by
various cosmologists. In the last
decade or so, physicists have turned
their attention to the pre-Big Bang
state of the Cosmos. Recently, I was
watching a television program on
the pre-Big Bang work being done
at the Perimeter Institute for
Theoretical Physics, Ontario, where
physicists, including Dr. Parampreet
Singh, are developing a new theory
called Loop Quantum Theory.
This theory suggests that the
universe emerged with a bounce
from a previously existing universe.
Dr. Singh does not believe in the Big
Bang theory but he, along with other
physicists, concedes that many
questions regarding the details of
the pre-bounce universe still remain
to be answered.
The concept of a succession of
universes is found in Gurbani also:

(SGGS, 276). The universe

came into existence many times,
but God, the Sole Supreme Being,
has existed for ever. Here, Guru
Arjun Dev is not expounding the
so-called Loop Quantum theory,
but making a theological
statement which contrasts the
transience of worldly things,
including universes, with the
eternity of Gods existence. Thus
the fifth Guru is reiterating Guru
Nanaks theological dictum given in
Japuji:
God existed in the
primordial beginning; He existed at
the beginning of ages (i.e. the
beginning of time and space); He
exists in the present and will continue

45

to exist in the future.

DIVINE POWER LEAVES
SCIENCE FAR BEHIND?
I am not a physicist and it would
presumptuous on my part to claim
that I understand the theory of
quantum bounce, or even the
science behind the Big Bang theory
beyond its broad outlines. My point
is that we shoud not restrict the
meaning of to the sound of
Big Bang because the scientific
theories keep on changing with
the advancement of knowledge.
Whether our universe is the outcome
of a series of alternate big bangs
and big crunches, or a succession
of bounces from the pre-existing
universes, the question of when and
how it all started remains beyond
the comprehension of the
cosmologists. According to
Gurbani,only the Creator knows
when and how He create the
universe :
(SGGS, 4).
The recent discovery of the
Higgs- boson particle at the Genevabased European Organisation for
Nuclear Research (CREN) has
created huge excitement among the
scientists. The Higgs-boson
particle has also been called the
God particle and has been hailed
as a key to the cosmic riddle
because this sub-atomic particle is
considered to be the basic building
block of the universe. However, this
highly significant discovery is not
the last word on the creation of the
universe. Its significance lies in
providing a new platform for future
research on how matter gains mass
which is a natural phenomenon.
There is no doubt that the scientists
will continue to come up with more

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theories to explain this and various

other natural phenomena.
If we look at the so-called God
particle from a theological point of
view, we would note that the
scientists have not created this
particle; they have discovered it.
They have discovered it because it
already exists. The same is true of
the Laws of Nature. Scientist do not
create the Laws of Nature; they
create theories to explain how Nature
works ad they continue to revise
their theories as further research
enhances their knowledge. The Laws
of Nature are already there to be
explored and explained. For the
believer, the Laws of Nature are
not God but Gods creation.
According to Gurbani, these Laws
are Divine in origin; they are the
Creators commands (), created
by God along with the creation of
the universe so that the universe
may function in accordance with
His Will.
Let me give another example of
how an over-enthusiastic application
of scientific terminology may lead
us away from the real perspective
of Gurbani. It is widely accepted by
Sikh scholars, including Dr. Chahal,
that Guru Nanak - and the
succeeding Gurusmake an
extensive use of metaphors to
convey their message. However, Dr.
Chahals interpretation of


(SGGS, 6) as The work is
performed by the energy released
by fusion and by fission; and the
resulting work becomes our assets
(blessing) (Chahal, 347) simply
twists the metaphors forcing them to
yield a scientific interpretation.
If we keep in mind that SGGS

is not a journal of science but

a Scripture that should be
interpreted in terms of religious
discourse, the more commonly
accepted theological interpretation of and
metaphors for union with God
and separation from God seems
more appropriate in the given
context. What is important here
is to understand that in Gurbani,
union with God means living in
accordance with the Word of God,
living the life of a Gurmukh, a Godoriented, or Guru-oriented person,
whereas separation from God
means living the life of a Manmukh
or a self-oriented person. Human
beings run their affairs as guided by
the Gurus Word or as guided by
their own selfish instincts, and in
doing so they write their destinies
and face the consequences.
Dr, Chahal is quite right in
insisting that we should use
discriminating intellect ( ) to
interpret Gurbani. A literal translation
often distorts the real meaning just
as blind faith often leads to pitfalls.
But an intellectual approach does
not necessarily involve the use of
scientific concepts and terms. All
scientists are intellectuals but all
intellectuals are not scientists.
And those who are not scientists are
not necessarily illogical or irrational.
Different disciplines have different
perspectives or ways of looking at
the world. The perspective of theology
is certainly different from that of
science but an enlightened

theologian would always use

discriminating intellect to interpret
the Scriptures.
Dr. Chahal is equally right in
insisting that we should intrepret
Gurbani in its own unique
perspective, rather than interpreting
it in the shadows of Vedantic
philosophy or any other preceding
philosophy.
There is certainly a need to
define the Sikh Gurus world-view
more precisely and more cogently,
and differentiate clearly from other
perspectives. The point I wish to
emphasise here is that in order to
interpret Gurbani in its proper
perspective, we have to look upon
it as a scripture. The uniqueness of
SGGS as a scripture does not
depend on its scientific accuracy
but on its unique world view, its
distinctive moral vision.
The Sikh Gurus reject various
so-called religious practices based
on superstition, exorcism, hypocrisy,
sanctimony, self-fortune, fasting,
pilgrimages, renunciation, human or
animal sacrifice, idol worship, and
other meaningless rituals prescribed
in certain Scriptures, and promote
a new path based on Naam - or
devotion to the Essence of God
as practised in a truthful life, a life
of honest labour, humility and selfless
service, a life of social commitment
and moral responsiblility.

[Courtesy : The Sikh Review,

Dec. 2013]

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