116 Dr.ISSN Wazir 0972-1169 Singh October 2000, Vol. 1 No. 2

Sikh Conception of Sin

— Dr. Wazir Singh

The poetic compositions of Guru Granth Sahib employ sin, vice and crime, in their Punjabi form, to convey the evil import inherent in them. Whereas ‘sin’ is generally associated with religious paralance and vice with ethical terminology, crime falls under legal category. The Sikh scripture, however, uses sin and vice interchangeably, both carrying the sense of paap. Guru Nanak in one of his verses observes: ‘Virtue and vice, do not as empty treat; Each action in the end is shown in balance sheet. For us is to sow, for us is to reap; None escapes, Nanak, Divine Law’s sweep’. (Japuji, Stanza xx)1 Just as trishna in Buddhism, and mÊyÊ in the Advaita philosophy, the root metaphor in Guru Nanak’s BÊni-compositions is haumai, the ground of Five Evils or Sins known as kaam, krodh, lobh, moh, ahankaar (lust, wrath, avarice, infatuation, and vanity). Haumai is variously rendered as ego, egoism, I-am-ness, lower self or passion. Apart from its pejorative sense in general, haumai in Guru BÊni is recognized as an essential component of human personality. In the words of Dr Taran Singh, Haumai is a ‘creation of the Supreme Being as it comes into existence under His Will’. ‘Ego is the basis of ndividuality which at once separates one from the totality of life or cosmic and social life.’2 In other words, Haumai leads to particularity as opposed to universality. It gives rise to assertion of my will that oblivious of the Divine Will. Says Guru Arjan— ‘Man is condemned to the malady of egoism.’3 Involved in worldly ambitions, he acts in falsehood; it is a malignant malady. On his head he carries the burden of sin. But, the Guru prescribes a remedy too: the spiritual discipline of Naam coupled with faith in God’s grace, rids man of the chronic malady of haumai. The egoist without devotion is a beast, a goblin, but the cleansing effect of the Guru’s teaching serves him well: When hands and feet are soiled and body gets polluted, With the aid of water have the dirt removed. When outfit and clothes get fill thy and impure, Wash them up clean, with soap to be sure. The mind getting defiled with sin and evil notion — So is that cleaned with purifying devotion.4

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Sins based on Haumai Guru Nanak and thirty-five other contributors of the Guru Granth, repeatdly refer to the Five Evils which have to be eradicated, in order to transform the individual from a self centred creature into God-oriented being. GurbÊni insists that man acts as a sinner under the spell of five afflictions. Lust (kaam) is noted as one of the main evils that drives a person to commit unworthy acts. Blinded by lust, he loses all sense of discrimination. GurbÊni cautions man against uncontrolled indulgence, for ‘lust and wrath lead to ill-health.’5 The Gurus make clear distinction between love and lust; the latter is bound to produce imbalance and incontinence, infidelity and invasion of social norms. Its ill-effects on morals and health of society have been recognized by tradition as well as modernity. The Gurus lay stress on balance and discipline in life, mutual love and fidelity. ‘Man and wife are not those who simply live together under one roof; real husband and wife are those who have one light and spirit, though physically are they two.’6 Anger/wrath is the second evil in the list of five vices based on haumai. Consequences of wrath are not far to seek. It often leads to bitternes, disputes and loss of perspective, besides causing perturbation to oneself. Says Sheikh Farid — ‘Do good unto the evil-doer and nurse not anger in the heart; that is health for the body and wealth for the mind.’7 Exercising control over rage and vengeance has been a universal precept for moral conduct, which can serve as the basis of a worthy way of life. Rage and wrath have been responsible for disharmony among communities and wars between nations. An agitated mind can disturb peace and even may lead to destruction and killing of innocent lives. Guru Arjan’s Sukhmani (the Psalm of Peace) calls for peace of the mind and harmonious relations with fellow beings. That would liberate one from the shackles of egocentricity. Another vice in the series in greed/avarice. This is generally rated as the root of all evils, since the greedy person has little regard for others and would go to any extent in order to fulfil his ambitions, Guru Amar Das cautions against relying on the avaricious fellow, he is not at all trustworthy.8 Guru Ram Das too castigates the greedy ones who have no leaning for spiritual benefits. Sheikh Farid, in one of his couplets, raises the question: Where there is greed, how can there be love? For greed is false affection.9 Pointing, to the greedy rulers and their subordinates, Guru Nanak observes: ‘Avarice is the king; evil-doing his minister, falsehood his revenue-factor. Lust is the counseller, always consulted for advice. The subjects are purblind and thoughtless wretches who foolishly obey these evil rulers.’10 Next comes infatuation. GurbÊni quite of often uses the term ‘moh’ in conjunction with ‘mÊyÊ’, as mÊyÊ-moh, implying that infatuation is false attachment. ‘Man’s mind dances to the tune of mÊyÊ-moh, with treachery inside, resulting in suffering.11 According to the Gurus, infatuation is develish in nature; it is illusory and misleading. The whole world is condemned to false attachment. ‘Even the learned pandit who studies and instructs others loudly, himself is a victim of false affection that is moh-mÊyÊ. He recognizes not Brahman inside him; so mentally is he a boor and fool.’12 As distinct from ‘moh’, love is placed on a high pedestal. Worldly attachments are antithethical to love of God and love of humanity, hence sinful in essence. The fifth vice emanating from haumai is believed to be vanity or pride that takes numerous forms. Says Guru Nanak ‘Man is proud of physical power, wealth, woman: None of these shall be his in death’.13 Adds Bhagat Kabir: “Pride not, and laugh not at the poor and the weak; For, thy Boat is still at Sea; and who knows what is to happen to thee. Kabir, pride not on seeing thy

Global Religious Vision, Vol. I/II 118 Dr. Wazir Singh beauteous body, For, thou wilt cast it off, as the snake doth its skin.’14 Guru Tegh Bahadur counts a couple of other grounds of man’s pride — ‘He, who, after pilgrimages and charity offering inflates his ego, all the merit he earns is wasted away, like the elephant’s, who bathes (and then throws dust in his head).’15 Guru Nanak’s castigation of the foolishly vain person is remarkable in its sweep: Some are neither given to harmony, nor to wisdom and sublime music, Nor do they discriminate between good and bad; Some others are without awareness, or basic intelligence, and know not even the secret of alphabet. Nanak: Such ones are real asses, who pride themselves without merit or virtue.16

Sins of Duality and Delusion Apart from the vices directly associated with haumai, several other shortcomings and sins afflicting human beings, are recounted in the BÊni-compositions. One such demerit is ‘duality’ (Dubidha). The Gurus hold that rare is the blessed one who obliterates duality from his being. The double-minded individual who is overcome by worldly desires and remains oblivious of the life divine, is doubly condemned. His passions do not allow him to heed the pull of spirit within. Undeer the spell of delusion, he is utterly confounded. But, meeting the true Guru and listening to the holy Word in faith, he may be guided to the path of spirituality. Says Guru Arjan: ‘One who overcomes duality, is the Enlightened one; such a blessed soul is in tune with the Infinite.’17 Whereas duality has ruined countless lives, the fortunate ones imbibe the spirit of equipoise, for they have learnt the lesson of balanced life. They are in the world, but not of the world. They are at liberty to shift from the domain of worldly chores, professional duties and family life, to the domain of divinity and enjoy blissfulness.

Impiety and Vulgarity BÊni-compositions of the Guru Granth teach deep reverence for the men of piety, but are critical of the impious and reprobate. Sin lies in the mind of the sinner, who has malice and ill-will for others, though outwardly he may appear to be gentle. His acts are recognized as criminal only when he indulges in devilish ways, committing celumny and infidelity, deception and wickedness. The vices of ingratitude etc. colour the mental make up of a person, for ‘the mind is a wild elephant, wandering bewildered in the forest of MÊyÊ delusion.’18 The Guru says — ‘Listen, thou deluded man, what is it that has ravished thy senses? ... All pride and self-esteem shall one day depart.’19 GurbÊni is equally critical of vulgarity and use of foul language. Says Farid — ‘utter not bitter words, for in all the souls abides my True Lord; let me not break anyone’s heart, for all are pricesless jewels.’20 Again: ‘O Farid, if you are possessed of fine intellect, blacken not the record of anyone; Bow your head, and look for the shortcomings within.’21 Guru Nanak’s instruction in this context is noteworthy as well: Not to speak ill of anyone: let education make us understand; And not to indulge in argument with a fool.22 Here is a word of advice from Kabir — ‘Should we meet with a man Here is a word of advice from Kabir —‘Should we meet with a man of piety (a saint), let us exchange views with him; but should we encounter an impious one, let us keep mum.’23

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Cruelty and Violence The causing of suffering and injury to anyone, violating one’s modesty and self-esteem, and indulging in cruel acts are sins that no religion would excuse, much less the Sikh faith. Guru Arjan’s simple direction is: ‘Practise humility injure no one, and meet the True Lord with honour.’24 A couplet of Farid endorses the same line of action —‘O Farid, do not return blows to those who have slapped you; get back to your home, having kissed their feet (in humility).’25 Guru Nanak’s castigation of violence is significant indeed: ‘If the blood sticks to the clothes, the clothes are rendered impure; will the minds of those be pure who suck the blood of humans?’26 The scriptural word orients the individual to a blissful state of equipoise, peace and non-violence. However, the wielding of the sword is warranted in extenuating circumstances, for Sikhism upholds war against evil, oppression and aggression. To be sure, glorification of war has never been the slogan of the Sikhs. Their motto is the saying of Guru Nanak: None is my enemy, none alien to me; I bear friendly feelings for all living beings.27 Even the pride of caste and following the edicts of untouchability are regarded as violence and sinful by the Gurus and Bhaktas. All forms of tyranny, verbal, physical or social, have to be eschewed.

Corruption, Bribery and Grabbing In the list of sins and vices, all forms of corruption in social life, whether it is bribery or grabbing, are condemned in no uncertain terms. ‘Those who receive bribes and offer ‘false evidence’ in return, have the noose of flasehood round the neck.’28 As for grabbing what is not one’s own, BÊni-compositions are full of denigration. ‘To deprive a person of something legitimately his, is just like eating pork for one (Muslim), and beef for the other (Hindu). The spiritual teacher or Guru would stand by the follower if he eats not the forbidden flesh (another’s property)’.29 Guru Arjan clearly instructs the disciple: ‘Shed the love of usurping another’s wealth, another’s woman, and shed the craving for slander’.30 That is the lesson for descent living. ‘Why keep back what is held in trust with us? In returning it to whom it is due, shall we earn peace.’31 Because, ‘To treat one’s own what belongs to another, is to invite anguish born of ego.’32 GurbÊni treats the grabbed object as poison. A quotation from Guru Nanak’s hymn reads: ‘The fuit of poison tastes sweet for a few days only; then it will begin to torment thee; ...Pleasure is unstable like the stormy ocean, like the flashing lightning.’33

Superstition and Dogmatic Temper According to GurbÊni, ignorance and blind faith lead simple folks to superstitious conduct. They live in a world of make—believer: but an enlightened person would not succumb to falsehood and doubt. Says Guru Arjan: ‘Shattered is doubt’s egg-shell, and the mind illuminated: The Master, cutting off fetters from our feet, from bonds has freed us.’34 Averse Kabir — ‘My Superstition and fear were turned away, once my mind got absorbed in the Divine Name.’35 Abiding peace and comfort result from elimination of doubt and delusion. One superstition that is associated with the birth of a child, viz, sûtak, leads the family to observe certain tabus; it is held that the home has become ‘impure’ and ‘unclean’. Guru Nanak squarely criticises sûtak and the related tabus, for ‘Birth and deaths take place according to His laws.... Eating and drinking are pure acts, for it is He

Global Religious Vision, Vol. I/II 120 Dr. Wazir Singh who has provided livelihood.’36 Where is impurity and real tabu them? The Guru’s answer is — “For the mind avarice is tabu; for the tongue falsehood is tabu. For the eyes, to look evil-mindedly on some one else’s wife and wealth is tabu. For the ear, listening to back-bitting is tabu.’37 Worship of stones and idols is considered unworthy by the Gurus and Bhaktas. A hymn by Kabir is addressed to the MÊlini (she gardener) who plucks flowers for offering to the stone-idol. Kabir questions her act saying: ‘All leaves have life, whereas the Stone for whose sake the leaves are plucked, is lifeless. The poor MÊlini is deluded; only the Supreme Being is ever awake’.38 Bhagat Namdev in his own style endoreses Kabir’s stand: ‘One stone we worship (as an idol); another we tread upon. If one is a god, the other one also is so. I therefore serve my only God.’39 Those who ignore the Enlightener’s direction and persist with their supstitious way of life, are dogmatic and sinful.

Hypocricy and Involvements Guru Nanak severely disparates the tyant hypocrites, both Muslim and Hindu, of his times. ‘Those who slaughter human being perform namÊz; Those wielding butcher’s knife, wear the sacred thread. ....Decency and righteousness have wanished. Nanak, falsehood is all-pervasive.’40 Non- Muslim employees of the Mughal administration, who secretely practised Hindu rituals but made a show of reading sacred texts of Muslims, were not truthful to themselves. The Guru’s concentrated rebuke to them is — ‘Discard hypocricy;41 Evil resides in the heart of the evil-doer. Tagore addresses God, remarking—‘I shall ever try to drive all evils from my heart and keep my love in flower.’42 For He has his seat in the innermost shrine of the heart. Gross involvement with the material goods, oblivious of the spiritual values of life, is branded sinful in GurbÊni. ‘By practice of austerities have I conditioned the body, yet the mind in ten directions runs.’43 Over-riding love of wealth breeds vices. Guru Nanak warns: ‘Accumulation of wealth is not possible without committing sins; and it would not be carried after death.’44 The riches and material possessions delude one’s mind. The Guru prays for non-attachment in the midst of worldly attractions: Were my palace built of pearls, were it jewel-inloud, Were it full of pleasing flavours, were it fragrance made, Let me not be lost in these, Lest I forget Thy Name.45 Keeping company of evil-doers is another involvement detested by savants. ‘O Kabir, let us shun the company of a reprobate (sÊkat); better to run away from him;’46 Guru Arjan views the evil-doer thus — ‘Bitter-tasting to him is amrita, sweet is poison, Such is the reprobate’s state, ...To flasehood, deceit and pride is he attached.’47 The Guru’s sermon to the disciple is: not to be guided by impulses, or led by jealousy; not to be lethargic; be active and wide-awake; discriminate between good and evil, and meditate on the spiritual gifts. The Sikh conception of ideal life is to steer clear of the bondage of sin and evil, by heeding the Guru’s Word (shabda). Several ancient orthodox texts have commended certain rituals observing which a person could hope for emancipation. Guru Nanak and his successor-Gurus insist that ritualism is no panacea for the attainment of liberation. Vices cannot be washed away simply by taking bath at holy spots, for ‘a good man is good even without wash, a thief is but a thief howsoever soaked.’48

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The simpleton derive false satisfaction that the filth of sins sticking to their being is removed if they follow a certain code of actions, perform certain rites, or pay visit to places or worship. Even the setting apart some of the ill-gotten wealth for charity is believed by them to transform the sinner into a man of piety. The Sikh teaching has no such pretansions. Real charity is intimately associated with moral conduct; it means compassion, and acting for social welfare in all sincerity, in the spirit of service and sacrifice. In the ritualistic codes of virtue, the individual’s good, his personal salvation, is the goal, whereas for a spiritually inclined fellow, virtues of humility and contentment, self- discipline and sense of justice are supreme The ethics and spirituality of sikhism attach the highest importance to ‘essence’ as distinct from the ‘shell’ of morality and faith. The Sikhs firmly hold that every sinner has a future, if only the path indicated in the BÊni compositions is treated, in pursuit of fulfilment, equipoise, and wonderous vision. Who knows when the Divine Grace may bless the seeker.

REFERENCES 1. Wazir Singh (ed.), The Sikh Prayer, Lucknow, 1982 (Trans. W.S.). 2. Taran Singh, Teaching of Guru Nanak, Patiala, 1977, pp. 35-36. 3. GGS, (Guru Granth Sahib), p. 1140 (Tr. W.S.) 4. The Sikh Prayer, op. cit., 5. GGS, p. 932 (Tr. W.S.) 6. GGS, p. 788 (Tr. W.S.) 7. GGS, p. 1382 (Tr. W.S.) 8. GGS, p. 1417. 9. GGS, p. 1378. 10. GGS, p. 468 (Tr. G.S. Talib) 11. GGS, p. 121 (Tr. W.S.) 12. GGS, p. 86 (Tr. W.S.) 13. GGS, p. 832 (Tr. G.S.T.) 14. GGS, p. 1366 (Tr. Gopal Singh) 15. GGS, p. 1428 (Tr. Gopal Singh) 16. GGS, p. 1246 (Tr. W.S.) 17. GGS, p. 237 (Tr. W.S.) 18. GGS, p. 415 (Tr. G.S. Talib) 19. GGS, p. 777 (Tr. G.S.T.) 20. GGS, p. 1384 (Tr. W.S.). 21. GGS, p. 1378 (Tr. W.S.) 22. GGS, p. 473 (Tr. W.S.) 23. GGS, p. 870 (Tr. W.S.) 24. GGS, p. 322 (Tr. W.S.) 25. GGS, p. 1378 (Tr. W.S.)

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26. GGS, p. 140 (Tr. Gopal Singh) 27. GGS, p. 1299 (Tr. W.S.) 28. GGS, p. 1032 (Tr. W.S.) 29. GGS, p. 141 (Tr. W.S.) 30. GGS, p. 379 (Tr. W.S.) 31. GGS, p. 1249 (Tr. W.S.) 32. GGS, p. 139 (Tr. W.S.) 33. GGS, p. 438 (Tr. G.S.Talib) 34. GGS, p. 1002 (Tr. G.S.T.) 35. GGS, p. 655 (Tr. W.S.) 36. GGS, p. 473 (Tr. Sohan Singh) 37. GGS, p. 473 (Tr. Sohan Singh) 38. GGS, p. 479 (Tr. W.S.) 39. GGS, p. 525 (Tr. W.S.) 40. GGS, p. 471 (Tr. W.S.) 41. Ibid. 42. R. Tagore, quoted in Sikh Dharam Darshan (Punjabi), Patiala, 1993, p. 330 43. GGS, p. 1003 (Tr. G.S.T.) 44. GGS, p. 417 (Tr. W.S.) 45. GGS, p. 14 (Tr. W.S.) 46. GGS, p. 1371 (Tr. W.S.) 47. GGS, p. 892 (Tr. G.S.Talib) 48. GGS, p. 789 (Tr. W.S.)

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