The Sikh Perspective of Meditation

The Sikh Perspective of Meditation
Dr. Balkar Singh

 

Meditation or concentrating on His Name are one and the same thing in the Sikh perspective. ‘Name’ occupies the central place in religious practice so much so that without ‘Name’ one can’t think of a faith. The manner in which ‘Name’ or ‘Naam’ is held as the highest means of attaining God in Oriental thinking is not done in Occidental practices. If there is a means of Divine attainment in the western faith, it has not been given a name. In the Indian religion, when one embraces the Vaishnav faith one is required to imbibe five practices, one of which is the recitation of Name. (1) This tradition is still on in all cults and orders of India wherein a physical Guru is accepted. In such religious communities, besides recitation of the Name, some religious symbols are also prescribed like a rosary, etc. Putting a mark on the forehead is also in vogue in some sections. While mantra is given (initiation) the way of worship is also taught. The Naam of the concept of Bhagati movement is a common feature with the practices of the Vaishnav sect but there is a little difference; Bhagati movement has accepted Naam as central to worship in this dark age. This feature of Bhagati movement is accepted in Gurmat (Sikh ethos) also. The Gurus have laid emphasis on the point that all religious practices and rituals without His Name are in vain. The reason for this is that a faith cannot be viewed separately from thinking, intellect and truth, and these virtues are imbibed by reciting His Name.

 

Kaal nahi jog nahi nahi sat ka dhab.

Thanast jag bharist hoye doobta iv jag.1.

Kal mahi Ram Naam saar.

Akhi ta meetahe naak pakrai thagan kau sansaar. Rahau. (SGGS, 662)

 

In this dark age, neither true yoga is possible nor is living in Truth. 

The entire world is getting drowned in sin. 

Even religious places have lost their sanctity and are full of sinners. 

In this dark age His Name is the only real way. Shutting one’s eyes or holding one’s nose (as a religious practice) is all a hoax.

 

The fifth Guru Arjan Dev has described this as under:

Ab kaloo aiyo rey. Ik Naam bovahu. (2)

This is the dark age now; do the sowing of Naam

 

In spite of this, it can be said that this perspective of Naam has not yet come to the fore. The reason for this is that from the academic angle, learned men who talk of Naam instead of establishing the Gurmat context, have tried only to establish the Sikh perspective as part of the prevalent continuity of religious philosophy or they have accepted the equilibrium of Naam in the various layers of religious thinking. The scholars of the Occident have played a leading role in this regard. Dr. Lohelin sees on the one hand, no difference between death and martyrdom, and on the other hand, he has tried without any relevance to find a similarity between the worship in Sant tradition in Sikh faith and in the ‘Zikr’ in Sufi practice. Quoting from the Bachitar Natak (Ramavtar, p. 591-607) he has linked the concept of heaven with Sikh belief. (3) The tendency to present the central concerns of Sikh theology through a sort of equation is clearly seen in Sikh scholars, especially those under western influence. For example, Dr. Gopal Singh Dardi, motivated by the desire to find secularism in this equation in the first instance, regards Naam – Simran (meditating on His Name) and Naam Yog as having the same meaning and then accepts the concept of Naam-simran as prior to Guru Nanak. (4) It is clear that this meaning of Naam-simran as given by Dardi, cannot be accepted as relevant to the context. Dr. Mohan Singh Diwana has tried to prove the Japuji mysticism as seven-fold yoga. (5) Dr. Mcleod, in trying his level best to establish the academic context between infinity and harmony, has written more than one book and research papers. Dr. Mcleod has tried, on the one hand to find a hint of sacrifice in Japuji and on the other hand, accepting the concept of Naam simran as Islamic in origin, has regarded Zikr, Muraqbat, Fana and Bakaw as an alternative to Naam Simran. (6) This type of unbalanced observation cannot be accepted as a ‘perspective’ because these Islamic practices cannot be accepted as an alternative to Naam simran. On the basis of conclusions reached, the similarity of means cannot be accepted. Poison, bullet and sword, all the three could be a means of killing but the three are not of the same nature. Dr. Mcleod has also alleged that the correct definition of Naam simran is not available in Gurbani while in the same seminar where he was making this allegation, Dr.Wazir Singh had, in his paper, said, defining Naam simran on the basis of Gurbani, that Guruji had solved the difference between sarguna (with form) and nirguna (formless) through Naam simran. (7) These details have been given because in the academic sense, the perspective of Naam simran cannot be brought to the fore. 

 

In the context of dictionary meaning, it is an accepted fact that ‘Naam’ is derived from Sanskrit ‘Name’. Its meaning is given as leaning towards meaning. (8) In the Rig Veda, Naam has been described as form, real and true. (9) In the Atharva Veda Naam has been described as a hidden form, hidden truth, hidden power or basic nature. (10) In the Chhandoyag Upanisada, Naam has been described as Brahm’s Name or Truth. (11) At other places, God’s secret Name ‘Sat’ has been described as Sat. It has been explained about Naam that Naam is the basis of everything seen in the world. (12). Giving its contextual meaning in Gurbani, Guru Arjan Dev says that Naam is the only Truth and this Truth should be seen as the centre point of spiritual quest:

 

Simrat Beid puraan pukaran pothiyaan.

Naam bina sabh koor gali hochhiiyaan. 

(SGGS, 761)

Smritis, Vedas and the Puranas say loudly

That everything except the Name is mere talk.

 

Bhai Vir Singh has accepted the word ‘Naam’ as derived from the root ‘nm’ in its prakritik (changed from Vedic) form. According to Bhai Vir Singh, it is this word by which someone is called or addressed in order connect oneself with him. Bhai Vir Singh has also said that the meaning of Naam has been given as – na amya, which is beyond any flaw. The Creator of Naam form is above everything, free of any impurity. Who should make scholars like Mcleod understand that Naam has been fully explained in Gurbani and in Sikh literature? When the definition of Naam appears to be somewhat narrow, this aspect would have to be borne in mind. Naam is not a single layer statement but a multi-layered context.

 

One layer of Naam can be accepted as symbol. But in this form Naam would have to be accepted as symbolic only, for two reasons, as come to my mind. One is Naam being the basic source of sarguna and nirguna. This view of mine can be accepted in the context of the description given in Sukhmani Sahib –‘Naam ke dharai…’ in greater detail. The second aspect is that there is no restriction of presenting any facts or realism as it obtains in the case of ‘symbol’. If any limitation on Naam can be laid, it can be only of putting it into writing. I am saying this on the basis of the fact that Naam has been described as ‘Shabad’ (word) also. Being a word, it can be written no doubt, but it cannot be accepted as ordinary writing. If any name has to be given to Naam, it can be Bani only. Ordinary writing has no limitation of cause and effect or time or place but it is the means of giving ordinary meanings. For example in the word ‘Moorti’ there are three meanings. First, it is clay, the basis thereof, second, one whose idol it is and third, an image, in which the first two are missing Therefore if the word takes us only upto its meaning, it is the ordinary context of the word because the experience of ecstasy which should be created by the word, is missing from it. Clarifying the limits of this meaning in his Kabit (a verse form), Bhai Gurdas says ‘By repeatedly saying the word ‘sugar’, the tongue cannot get a sweet taste and by repeatedly saying ‘fire’ cold cannot be avoided. (14). Therefore the defining of Naam, its discourse or singing, take the singer or the listener only upto the meaning. It should be accepted as the beginning only because reaching the meaning is one’s religious need but one should not hope to experience the spiritual ecstasy in this. Naam is closely connected, no doubt, with its utterance. This has been called simran also and Naam and simran are not two, but one and the same. Simran takes one from word to wordlessness. The inward journey is the beginning of simran. Simran gets transformed into Naam simran when words get ‘minus’. If the magnetic power of Naam may be accepted as the point of meaning, Naam would become the magnetic field. In my view, the word-meaning ‘field’ is the science of spiritualism. Accepting Naam as the root of all spiritual explanations given by different faiths, Guru Arjan Dev says:

 

Sagal matant kewal Hari Naam.

Gobind bhagat kai man bisram. (266)

 

All religions talk of God’s Name

It abides in the mind of devotees.

 

Bani being ‘Dhur ki Bani’ (Divine Word) has been regarded as ‘Sagli chint mitayee’ (destroyer of all worries). Therefore the accepted way is ‘Naam’. Naam has been accepted as abiding in Gurbani. It can be stated in this way also that Naam is a Whole Truth and also the eternal light:

 

Jan Nanak bolai Gurbani,

Gurbani Hari Naam smaiya. (SGGS, 494)

 

Sayeth Nanak, one who sings Bani, the Gurus’ word

Embodying His Name, does get united with Him.

 

This continuity is because of the infallibility of Gurbani. As the Naam is perfect in the same way that the Bani is perfect. Being perfect, it is not necessary to accept it within any limits and because of its completeness it is also not necessary to accept it in parts. Bani is addressed to mind and how to mould it, it shows the way. And provides a base model (Ehu vast taji na jayee – this wealth can’t be given up). There it is necessary to know this in mind or to keep this in mind:

 

Ehu baani jo jiahu janai tis antar ravai Hari Nama.1. rahau (SGGS, 797)

One who knows this Bani, recites His Name within oneself.

 

It is thus clear that Naam has to be regarded as the main concern of Gurbani. Accepting maya (illusion) as the greatest attraction for man, and in spite of the availability of royal grandeur and desired achievements, Guru Nanak alerts us to the dangers of illusion (15):

 

Mat dekh bhoola visrai tera chit na avai Nao. 

 

Lest you should forget His Name, succumbing 

to the blandishments of maya (illusion).

 

It is like moving from a vastu (substance) towards vastu-gyan (knowledge of substance) but it is not the destination. It is only the quest and in the words of the tenth Master, ‘Chintan ki cheshta’ (An attempt at pondering). If knowledge does not become an illuminating experience it is nothing but mere prattling. It has come to light as in Japuji ‘Dhopai vavai ke rang’ (Can be cleaned by the detergent of Naam). With this has been shown the way to transform man into a ‘Sachiar’ – embodiment of truth and virtue: 

 

Mal koori Naam utarian, jap Naam hoa sachiar.

(SGGS, 950)

 

The dirt of falsehood is removed through Naam,

the recitation of which makes one truly virtuous.

Thus Naam is not the fruit but the method. Man by his very nature being of an utilitarian bent of mind accords priority to the right method. Though herein lies the weakness for the preachers of the gospel; it is the tool. Taking vows, observing penances like the ‘Forty day drill’ or the recital of mantras are the basic concerns of the method. In this context the promise of sure results of such practices, can be included. The person transformed out of this exercise can be termed as a worshipper who constantly remains parallel to one’s object of worship. This can be regarded as the difference between the donor and the donee. The spiritual journey can be taken as going inward from outside. Secluded penances can be regard as part of this. The way to the attainment of Naam cannot be regarded as independent method but a basis. The personality born out of this can be given the name of ‘the bearer’. The bearer should get in tune with his object of worship. The life of the bearer ultimately turns into Naam and he lives in Tune with One Whose Name is recited. 

 

Merai pritma hau jiva naam dhiaye.

Bin navai jivan na thiai merai satgur Naam drihraye. (SGGS, 40)

 

My dear one, I live only as I dwell on His Name.

Life is nothing without His Name

My true guide (satgur) has ingrained Naam into me.

 

Naam’s attainments lie in spiritual, religious, faith, scientific and historical layers and micro or macro forms. Details thereof are not being given here. An attempt is being made to explain here that from the point of view of Naam, in the context of human beings, there can be two factors, the object of worship and the worshipper, who is the bearer. This has been presented in the form of Gurmukh and Manmukh. This itself is ‘Dhrig jivas’ (Cursed is such a life) and ‘Man triptiai’ (Satiation of mind):

 

Naam milai man triptiai,

bin naamai dhrig jivaas. (SGGS, 40) 

 

Mind is satiated on finding the virtue of Name

Without His Name, life is verily a curse.

 

In Sikh ethos, this division (between the object of worship and the worshipper) are not accepted as permanent. The worshipper is disposed to being maya-oriented but he can be transformed through Naam simran (Dwelling on His Name). In other words, the disease afflicting one because of the relationship between mind and illusion can be cured by efficacy of ‘Naam’. As Sikh ethos does not permit the division of man because he shares the Divine Light with other humans, in the same way His Name being present in everyone in the seed form, the entire humanity shares it equally. Guru Arjan Dev says in Sukhmani – Dehi mahi iska bisraam. (It abides in the body itself). And this is the basis of this notion. It therefore follows that no one can be regarded permanently on the basis of his birth, caste and nature, as without Naam or prevented from imbibing Naam. Religious superiority, religious ego and religious hegemony, which divide humanity into sections and tend to exploit are opposed to the spirit of Naam or the path leading to attainment of Naam. Therefore, according to Gurbani, Naam is the common path to salvation for all the four classes of people. It is so because Naam is the cure for all the maladies and Naam is accepted as the right way to human salvation: 

 

Sarab roge ka aukhadh naam.

Kalyan roop mangal gun gaam. (274)

 

Naam is the cure for all maladies.

Its singing leads to happiness and joy. 

 

In Sri Guru Granth Sahib, Bhagat Namdev accepts Naam as the basic capability of man and he categorizes human relations based on common purpose of belief in One God and not birth, caste or region: 

 

Jo na bhajantai Naraina. Tin ka mai na karau darshna. (SGGS, 1163)

 

I don’t want to see those who do not dwell on His Name.

 

Guru Amardas refers to the state of being without Naam as a cursed one, and says: 

 

Bin navai sabh neech jati hai, bista ka keera hoye. (426)

 

Without reciting His Name, one is like a worm in faeces.

 

It is because the body can be rated as successful in the form of treasure of Naam. That is why the body has been described a ‘Harmandar’ (Abode of God) (16) Guru Nanak Dev describing Naam as ‘Sir Karman kai karma’ – the noblest deed’ or ‘Japahu ta eiko Naama’ – ‘Recite only One Name’ has exhorted us to prepare for receiving Naam, for which the body should be treated as a vessel and Naam as milk to be received therein. (17) Thus Nam is a ‘path’ and treading this path one has to work for spiritual attainment. If this effort makes one lazy or neglectful or to seek solitude, social concerns would begin to disappear from the spiritual domain. Bani does not permit this. Regarding the Siddhas to be treading a path which is devoid of social concern, he questioned their spiritual quest. Presenting a solution to this state of affairs, the fifth Master accepts Naam as the best form of religion.

 

Sarab dharma mahi shresht dharma.

Hari ko Naam jap nirmal karam. (SGGS, 266)

 

The best form of religion is reciting 

His Name which is the purest deed.

 

By saying ‘Jo bijai so lunai’ (As you sow, so shall you reap), Bhai Gurdas supports the above view and explains it too and links it to ‘activity’. Bhai Sahib has linked Naam with ‘Daan and Isnaan’ (holy bathing and donations). ‘To earn ones living honestly and share ones earnings with others’ is the cardinal principle of the Sikh faith. Then it is brought to the fore by saying ‘Bhanda dhoe’ (washing the vessel, i.e. the body). A bath is purification and purity is the symbol of health. The fifth Guru has accepted Naam, Daan and Isnaan as features of good conduct, ‘Drih Nam Daan Isnaan uchari.’ (SGGS, 740)

 

Bhai Gurdas included Sat, Santokh and Daya (Truth, contentment and compassion) in the realm of Naam and thus delineated its social concern.

Sat, Santokh, Daya Dharam, 

Naam Daan Isnan drirhraeya. (11:3)

 

Sachkhand (realm of truth) is the realm of micro state in Sikh spiritualism and the main concern of Sachkhand is ‘Nau nidh Naam’ (The Naam is verily the storehouse of all the nine treasures). It is thus clear that in Gurmat philosophy, it is the Word (His Name) alone which leads to human salvation; it is an unfailing and contemporary model and an ever fresh way to attain God!

 

Sabad marahu phir jivahu sad hi ta phir maran na hoyee.

Amrit Naam sada man mitha, sabdai janey koyee. (SGGS, 604)

 

End yourself with the help of the ‘Word’ and

Thou shalt attain the eternal life without death.

The nectar of His Name is so sweet that it is 

A rare experience gained through His Name.

 

According to Sikh philosophy, the spiritual light in man travels from outward from inside and one experiences ecstasy, exaltation, good of all and detachment from maya which can be regarded as the essential ingredients of Naam. Bhai Vir Singh, explaining Naam in this context as the highest state of spiritual Bliss, has accepted it as ‘indistinct state with Waheguru (God) and Divine Blessing’ on one hand, and like Timeless God it has stated that Naam is above the impact of maya and above description. To bring its Sikh ethos to the fore, he has stated that as Naam abides in the heart, its light is worthy of description. (18) According to Dr. Balbir Singh, in the micro sense, it is love which springs from the touch of the Word with the mind. (19) It can be concluded from this that in the perspective of Sikh faith, Naam is a living principle. This is accepted as ‘Nanak ke ghar kewal Naam’ (p.1136) (Only Naam abides in Nanak’s house). The first and foremost need of man is to accept it as ‘Divine’ and to strive for its attainment. The worldly spectacle of this is recognized as ‘Naam jin ke man vasya’ (In whose mind abides Naam). Thus His praise or meditating on Him is a viable endeavour. When Naam’s Light is seen coming out of its secrecy, the one who experiences it becomes its embodiment. To build such a personality, Naam is the spiritual quest according to Sikh ethos. This way is not part of the limits of the past nor is it a promise for the future. The former is called sleepy in nature and the latter is simply a sort of religious exploitation. Confined to the boundaries of the past and the future, it permits man to seek an alternative to God, and establishes the hegemony of the physical and the situation that prevails is ‘Satnam kinhu na drirhraiyo’ (No one ensured total adherence to the True Name). In the context of Naam, this is the basic problem of the present. That is why in the Sikh faith the ‘present’ has been established as Naam-consciousness. The Present can be accepted as the light of the Gurmat Way, the value system of Gurmat. Therefore, besides being a living faith, it is the spiritual source of constructive religious concerns. It is a spiritual way of life which cannot be given up and by making proper use of it, the spiritual perspective of human liberation comes to the fore:

 

Naam bina jeta biohaar.

Jio mirtak mithya sigaar. (SGGS, 240)

 

Without practicing His Name, 

All that we do is of no use,

It’s like decorating of a corpse.

 

References:

Dr Rajbali Pandey (Editor, Hindu Dharam Kosh, Lucknow, 1978, p. 36).

SGGS, 1185.

Transactions of The Indian Institute of Advanced Studies, Vol. 4, Sikhism and Indian Society, 1967, p.111). “Here then was a strong reinforcement of the will to fight, for death in a battle for righteous cause offered a sure pathway to heaven, both for the Singh and for the Muslim, in addition to Nam japna of the Sants and the Zikr of the Sufis.”

Ibid, p. 119. “… this however, had been emphasized variously by the Vedanta, The Gita, Muslim Sufi cult and by Bhaktas, like Kabir, even before Nanak.”

Mohan Singh Diwana, Sikh Mysticism: The Sevenfold Yoga of Sikhism, Amritsar, Tej Printing Press, 1964).

Op cit. Sikhism and Indian Society, p. 301. “… a concept of Nam Simran which appears to combine elements of both the zikr and muraqabat of the Sufis, an ascent to union

through a number of stages, a purging of self and ultimate union which, although they are nowhere explicitly defined, do not appear to be inconsistent with Sufi notions of fana and baqa.”

Ibid, p. 207. “Guru Nanak and his successors had resolved the opposition between the formless “essence” and physical “existence” by the formula of essence-in-existence which they termed Naam.”

Yasak, Nirukt, 4.27.

Rigveda, 1:84:15 and 1:5:3.

Atharvaveda, 7:1:1.

Chhandogya Upanisada, 8:3:4.

Brihad Arnayak, 2.:1:20.

Santhya, Sri Guru Granth Sahib, Vol. I.

Kabit swaiyais, 431/1, ‘Khand khand kahai jihba na swad mithai avai,/ Agan agan kahai, seet na vinaas hai.’

SGGS, 14.

SGGS, 1348.

SGGS, 728 – Bhanda dhoye bais dhoop devahu Tau doodhai kau jayo.

Santhya, SGGS, Vol I.

Nirukt SGGS, Bhoomika, p. 21.