Understanding Japji - 4: The Core Concepts.
(Editor’s Note: This is the 6th article in the series titled ‘Understanding Japji’. For earlier articles beginning with ‘Ek Oangkar’, please refer to previous issues of this publication.)
Having looked at Japji’s macro picture in terms of the banee’s “what” and “why” questions, it now remains to systematically explore, in some measure of detail, the main concepts of this banee. It may be worth reminding ourselves at the outset, that by virtue of being a title and summary banee, the core concepts of Japji are also the fundamental issues of Sri Guru Granth Sahib Ji (SGGS) and of the Sikh faith.
As argued in the previous articles, the first pauree of Japji deals with the banee’s problem statement. This pauree provides, in summary form, the philosophical and conceptual answers to the questions “Why did Guru Nanak and his Japji need to come into being? Given the nature of Japji as title and summary banee, this pauree, by extension also answers the questions “Why did the 1430 page monumental SGGS exist? Why did Sikhi come into presence?
Similarly, it has been argued that the first pauree of Japji also deals with Japji’s basic question or the “what” question. “What is Japji about?” “What is the SGGS concerning?” and “What is Sikhi regarding?” The basic question is worded succinctly in the first pauree of Japji as “Kiv Sacheara Hoeay, Kiv Koorey Tutey Paal.” This question is considered basic because it is central to Japji, SGGS and Sikhi.
This article and those that follow will attempt to deal with the core concepts in the order that that they appear in Japji. Pauree two introduces what may be considered to be the most crucial, central, and pivotal concept of Sikhi, namely Hukam. This concept is the foundation on which the structure of Sikhi stands. It is the underpinning of the entire philosophy o f Sikhi. Guru Nanak’s spiritual genius, devotional brilliance and spiritually intimate relationship with God allowed him to state the be all and end all nature of God’s Will in an infinitely settling way. In Guru Nanak’s terms, everything is within the Hukam and nothing without it. It follows therefore that Sikhi is Hukam, and Hukam is Sikhi. Guru Nanak authoritatively and commandingly declares about Hukam:
Hukmi Hovan Akaar, Hukam Na Kaheya Jayee.
Hukmi Hovan Jee, Hukam Mileay Vadeayee.
Hukmi Utam Neech, Hukam Likh Dukh Sukh Payeah.
Ekhna Hukmee Baksish, Ek Hukami Sadaa Bhavaey.
Hukmai Andar Sabh Ko, Bahar Hukam Na Koe.
Nanak Hukmai Jey Bujhe Tan Haumai Kahe Na Koe.
Creation (Akaar) is within Hukam. It follows therefore that Hukam is beyond the encapsulation of His creation (Na Kaheya Jayee). When something is within, it cannot therefore be without. Creation will hence be able to fathom Hukam as much as a grain of sand on the beach will be able to comprehend the ocean that created it or even the enormous beach that sustains it. Creation will be able to know Hukam as much as a molecule of water knows about the molecular, chemical and physical processes that created enough molecules to fill the oceans, the air and countless organisms with water. This is because the grain of sand and the molecule of water are both within the processes that created them. Life (Jee) is also within Hukam, so are its honors (Vadiayee), high or otherwise (Utam, Neech), pre-ordained pains and joys (likh, dukh, sukh), blessings or otherwise (bakhsish, bhavaiyeh). From Guru Nanak’s point of view, the highest Vadiyaee is to be a spiritual, the highest position in life (Utam) is to be Godly, the highest joy (Sukh) is of spiritual union and the most valuable of all blessings (bakhsish) is that of the God and the Guru. And all of these are the ultimate goals of Sikhi and all of these are decided by Hukam. It follows therefore that Sikhi is Hukam, because its goals are constructed upon the pillars of Hukam. Everyone (Sabh ko) is within the Hukam, no one outside of it (bahar, na koey).
The concluding verse of this Pauree brilliantly introduces another foundational concept that a Sikh must understand, know and deal with in order to walk the path of spirituality. It is the antonym of Hukam, namely Haumai, Ahangkar, or Abhiman. Just like a complete understanding of Sach (truth, reality) comes from appreciating the concept itself as well as its opposite, Koor (falsity), the same goes for Hukam. So Guru Nanak reveals in the last couplet of this Pauree: if one realizes (bujhey) Hukam, then “I, am” (Haon, Mein), which is the antonym of Hukam will cease. In Assa di Vaar, while enunciating the concept of Haumai in detail, Guru Nanak uses similar language to instill in his Sikh the need to have an adequate understanding of both sides of the Hukam/Haumai coin. Hence, while the Japji verse Nanak Hukmai Jey Bujhe Tan Haumai Kahe Na Koe stresses the need for realization of Hukam, the verse in Assa di Vaar “Haumai Bujey Tan Dar Sujhey, Gyan Vehuna Kath Kath Lujhe” stresses realization of Haumai (as pre-requisite for knowing the door (dar) of divine-ness).
Guru Nanak’s Sikhi is the antonym of anything and everything that is I-centered and Me-oriented. Sikhi is therefore You-oriented, (Tu, Tuhi), Him-centered, and His-Hukam based. So complete is the connection between Sikhi and Hukam, that Guru Nanak defines a Sikh as Hukum Rajayee Chalna. Since the word Rajayee (synonym of Hukam) is rooted from the word Raja (King), which is itself rooted from Rajj (satiated), Guru Nanak’s choice of words suggests the depth of the Sikhi-Hukam connection. A Sikh is so Hukam-satiated, Hukam filled and Hukam imbibed that the Kingdom (raaj) of Sikhi is one that is settled absolutely by Hukam. And the spiritual throne on which a Sikh aspires to ascend is the Throne of Hukam. This is the finality with which Hukam encapsulates Sikhi and the wholesomeness in which Sikh philosophy embraces Hukam. So all encompassing is the connection that Guru Nanak chose to begin his spiritual discourse with Hukam. So complete is Guru Nanak’s faith in Hukam that his summary/title answer to his summary/title question “Kiv Sacheara Hoeay, Kiv Kurey Tutey Paal” is answered in terms of Hukam: “Hukam Rajayee Chalna, Nanak Likhia Naal.” The words “likhiya naal” reflects the clarity, the urgency, the precision and the certainty that was with Guru Nanak with regard to Hukam. Guru Nanak is suggesting that there can be no other way, that it is so obvious that “I am writing (the answer) within the question,” (Likhiya Naal) because the Hukam itself is “written within every molecule of creation” (Likhiya Naal). The Hukam is therefore to be found within, not without. Sikhi is therefore the journey to this within, because that is where the Hukam is. Searching for this Hukam is the journey of Sikh spirituality, divinity and knowledge.
Put in other words, the discovery of Hukam is the discovery of the self, of self realization, and of inner contemplation. Sikh spirituality and Sikh philosophy is defined as an inner discovery and a journey within in the GGS. Guru Teg Bahadur for instance writes:
Kahe Re Bunn Khojan Jayee. Sarab Niwasi Sada Alepa, Tohee Sang Samayee. Pohap Madh Jion Baas Basat Hai, Mukar Mahe Jaisay Chayee.
Why research with-out in the wilderness (bunn) that is outside the realm of the self. He is omnipresent: with you (sang) and within you (samayee). Just like the fragrance of a flower (pohap) resides within the flower and just like the image (chayee) of a mirror exists within the mirror(mukar).
Or as Guru Arjun contemplates on the all pervading questions of life: Eho Tera Ausar, Eho Teri Baar. Ghat Bheetar Tun Dekh Vichar.
This is your opportunity, my soul; this is your only chance. You will realize such if you contemplated (vichaar) and looked inside (bheetar) within the depths of your self (ghat).
No where in the GGS would one find advice on any external search, peripheral discovery or outside contemplation. Whatever is external and outside of the journey of inner spirituality is categorized as ritual which is admonished. At the very most, the external ritual is to be of no more significance than providing a constant reminder that the real journey is within and inside. Hence the admonition of ritual is not done in a vacuum. Every criticism of a ritual (be it a pilgrimage, penance etc is always accorded its real meaning which is defined in inner terms. For instance Guru Nanak (in Japji) says:
Teerath Tapp Dya Dat Daan, Jey Ko Pavey Til Ka Maan. Sunea Maniya Maan Keeta Bhao. Antargat Teerath Mal Naho. Going on a pilgrimage to dip in the holy waters there (teerath), performing a penance (tapp), giving donations (daan) [all external deeds] earns one a miniscule (til ka) pride (maan). Presumably this miniscule pride lies in others knowing that the individual has performed this deed. Nothing more, really. But Guru Nanak moves on in the next couplet to define these same deeds internally. Why not cleanse the soul by dipping (naho) in the teerath that lies within (antargat)? How is that to be done – by listening (sunea), by believing (manea) and loving (keeta bhao) the word of the Guru. In the first 200 pages of the GGS, one would find the word Teerath some 23 times. Each one has a new and novel interpretation, but the foundation of it all is the same – pay attention to the inner teerath. The external one is a waste of time given the investment of resources (time, effort) required to perform it.
Back to the issue of Hukam. In the GGS, the concept Hukam appears roughly twice on each page. Which means it is directly referred to about 3,000 times in the entire Granth. The number of references increases if the other synonyms of Hukam (rajayee, bhana, agiya, etc) are taken into consideration. There are also plenty of indirect references to Hukum such as keeta (His doing), Karna (His making), Chahat (His desire) etc. Then there are references of the consequences of coming within the Hukam such as Sehej (literally without self effort, or letting things happen according to their pre-ordained Hukam). The amount of detailed, varied, meticulous and exhaustive coverage given by the entire GGS to Hukam should give the Sikh an indication of the centrality and foundational nature of the concept. The Hukam is the nucleus of the cell of Sikh philosophy. It is the heart of the Sikh body of spirituality. And it is the hub of the Sikh world of Godliness. This is why Guru Nanak’s Japji begins with this concept.
So integral is this concept, that I have come across many a gurbanee knowing Sikh explain his entire existence, appearance and daily rehat on the basis of Hukum. Knowledgeable parcharaks never fail to educate the sangat on innovative and novel gurbanee illustrations on Hukum. As stated above, Assa Di Vaar (for instance) has revealing verses on the antonym of Hukam such as Haumai Deeragh Rog Hai, Daru Bhee Es Mahe. Just like Hukam is to be found within, so is Haumai (ego). Even the remedy (daru) for Haumai is to be found within the inner self (the word Es means inner recesses of the mind). So intriguing is this line of philosophical thought that it sets the human mind on a powerful journey of discovery within gurbanee. An equally intriguing line of thought is found in Guru Arjun’s Sukhmani about internalizing Hukam. Given that Hukam (just like any man made command, rule, order etc) can be followed in fear, in need, or out of personal or collective benefit, the fifth Nanak introduces the spiritually exalted and acceptable way of following the Hukam thus: Prabh kee Agiya Aatam Hetavey, Jeevan Mukat Sou Kahavei. Jeevan Mukat literally translates into salvation while living (as opposed to salvation that comes after death, which incidentally has virtually little place in gurbanee). This concept alone is fascinating, and Guru Arjun says Jeevan Mukat is accorded to one who internalizes Hukum which is defined as Aatam Het-avey: literally loves (het) with ones heart (the second meaning of het) and soul (atam). How this internalization operates in real life and how Jeevan Mukat gives meaning to everyday spiritual life is the subject of the rest of this 8th Astpadee of Sukhmani. Similarly intriguing is the concept of Sehej – allowing Hukum to take its course within the human life with little or no interference.
But being a foundational and integral concept, Hukam is also one which creates the most basic and primary confusion amongst Sikhs attempting to understand it. The most basic difficulty arises from the apparent contradiction between Hukum and choice, between God’s Will and human intellect, between what happens to us (ordained) and what we can do (human options) and between active doing (udam) and letting things happen (sehej). The often heard layman’s argument goes something like this: if everything is Hukum, then what role does my intellect, choice and free will have in my spiritual journey? Bring the argument down a couple of notches on the scales of sophistication, and the question becomes: Since everything is Hukum, then I will walk the path only when the Hukam comes to include me. Bring it down even lower: I am a thief (or anything else that is negative) because that is the Hukum for me. Since I am a Hukmi thief, you can’t take issue with that. Give the question philosophical language and it becomes: Where does one place the human choice within the parameters of Hukum. Give it question a practical twist and it becomes: What is the need for spirituality, of religion and everything connected to it, if everything is Hukam.
Gurbanee provides answers which not only point to the relevance of both the human intellect (choice, free will and mind) and Hukam; but tells us that they are not inherently contradictory (even though many a dictionary would put them as antonyms). On page 1425 Guru Nanak writes: Aklee Sahib Seveay, Aklee Payeah Maan. Venerable service is service done with (the use of) one’s intellect (akal). Aklee Parh Ke Bujhyea, Aklee Kechay Daan. It is through the use of intellect that one gathers knowledge (Parh), knows (bujyeha) and distributes this knowledge. Nanak Akhey Raho Eh, Hor Galan Shaitan. Says Nanak, this is the way (through intellect), to say otherwise would be a lie. On page 789 Guru Nanak says: Andhey Aklee Baharey, Moorakh Andh Gyan. Nanak Nadree Baharey Kadey Na Pavey Maan. Those who are devoid (baharey) of intellect (akal) are blind and foolish when it comes to divine knowledge (gyan). Non-venerable (na pavey maan) are those who are devoid of His blessing (nadar). This sampling of gurbanee verses should help establish not only that intellect has place in spirituality, but that it has an important and critical place. And that it is placed on par with things normally considered beyond the intellect such as blessing (nadar) in this case.
That the human mind is endowed with intellect and choice is without doubt a parcel of Gurbanee’s messages. The beginning point of discussion while trying to make sense of the apparent contradictions between choice (human intellect) and Hukam is the contention that if the former had no relevance, then there would be no need for religion, prophets, spirituality, and the entire gamut of things connected. If human intellect and choice were of no consequence, then gurbanee and sikhi would be of no consequence. The reality is stark: every single human being has a clearly inherent choice between wanting to be spiritual or otherwise. One does not have to earn this choice, it is intrinsic. Similarly, for every Sikh there is a choice of wanting to connect to gurbanee or otherwise. And for every connected / disconnected Sikh there is further a choice with regards to degree – how deeply or how superficially to connect. Taken to its logical conclusion, the human intellect has a choice at every single step all the way. Human beings are not human without intellect and choice. Taken in totality, the presence of intellect and choice is the inherent Hukam of being human (likhiya naal).
It is also the gurbanee view that Hukam is inherent in every single choice that the human intellect makes. A narrative might help illustrate the raw basics of the point. An individual is requested to lift a leg. He lifts his left leg. Now he is asked to lift his other leg. He cannot – unless, of course, he puts his lifted leg down first. The raw basics are that this individual was asked to lift a leg. The choice of left or right was his to make. He used his intellect to calculate (one assumes based on prior experience, ability to balance his body on one leg etc) that it would do best to lift his left leg. But once he lifted his left leg, he could not simultaneously lift his right. In raw terms, this is the inherent Hukam of the choice he made. He also could not lift his right leg, unless he put down his left one. In raw terms again, this the consequence of his first choice. In the simplest of explanations, the individual had the choice of which leg, but he had no control of the consequences. The consequences were written “within his choice” (Nanak Likhiya Naal) and he had no way of going around the consequences. There are real limitations of the human intellect and choice. He has no control over the “law” that he could not lift his right leg unless he put the left one down first. The consequences followed his choice. While the choice of which leg was entirely his own, the consequences were totally beyond him.
Modifying this simple narrative involving a physical act (lifting a leg) into a religious matter would turn out as follows: An individual has the choice of joining the sangat in worship or join his buddies in his regular hangout. Another has the choice of spending time indulging in a novel or contemplating on gurbanee. And so on. But if one decided to write out the statements of consequences/rewards/detriments of the choices, one would have to use words such as “unless,” “if and only if,” cannot happen simultaneously etc – suggesting that these were subject to some laws and beyond choice.
In Japji, Guru Nanak says Aapey Beej Aapey Hee Kahao, Nanak Hukmee Avo Jaho. Translation: One reaps as one sows, says Nanak, it is in (such) Hukam that the coming and going happens. In Sri Rag, the Guru says Jeha Bijey So Lune, Karma Sandra Khayt. Translation: One reaps as one sows, in this life- field (Khayt) of Cosmic Law (Karma/ Hukam). In Assa di Vaar the Guru says Bijey Bhikh Mangey Amrit, Vekho Eh Nioa. He sows poison and expects nectar; this is the nature of (human) justice.
Taking the sampling of verses in the preceding paragraph as beads of a single rosary of thought, we can draw the following conclusions regarding choice and Hukam. First, choice (and intellect) is ordained upon the human mind by the Creator by His Hukam and this defines the human being and distinguishes the human mind from the non human living beings. The use of the words Apey Beej and Jeha Beejay clearly implies actions (sowing) that are completely within the realms of free will and choice of every individual. Second, once choice/intellect is ordained, its use is exactly that – free choice. Choice, if not free, is of not choice. Again the words Apey and Jeha point to choice that is one hundred percent within the control of the individual self. Third, every choice brings about certain consequences. These consequences are “written within the choices that we make,” and thus the subject matter of Hukam. The words so lune indicate that consequences are set according to our chosen actions. One cannot make a choice and then say “I don’t want to receive the consequences.” The use of the words Apey Khao immediately after Apey Beej are clear indication that the consequence is by law to the one who sowed. Fourth, consequences are no longer subject to our choosing. One cannot also say that I will make choice A, but want the consequence of B, C or D. The use of the words vekho eh niao makes clear reference to such a consequence.
One is now able to provide basic answers to the questions raised above. Question: If everything is Hukam, then what role do I have in my spiritual journey? Answer: the individual’s role is to exercise one’s choice and intellect as ordained in Hukam by the Creator and received in Hukam by every individual. The individual’s role is to learn, understand and know the consequences of his choices and accept them willingly. Question: Since everything is Hukum, then I will walk the path only when the Hukam comes to include me. Elaboration: While such a stance has the appearance of being overly steeped in Hukam, at the very core it indicates a choice, namely one of rejecting the path. It further indicates the use of intellect (even if in a disingenuous manner) of putting the responsibility of one’s choice (even if deceptively) on Hukam. It also indicates the choice to deceptively postpone walking the path (while waiting for the Hukam to include me). Answer: One would have to make a free and conscious choice of wanting to walk the path as the starting point. Question: Since I am a Hukmi thief, you can’t take issue with that. Answer: So long as every thief has the choice of remaining one, giving it up or taking it to the next level (such as cloaking the act within spiritual language) – the business of thievery remains a choice. What are not within the parameters of choice are the consequences. Question: What is the need for spirituality, of religion and everything connected to it, if everything is Hukam. Answer: There would indeed be no need for spirituality and religion if human beings had no free choice and no intellect. But because the Hukam for human beings is to have an intellect that embodies free choice, spirituality and its rejection (even condemnation) will always remain a choice. The need for spirituality arises when the individual seeks to reap certain outcomes for the benefit of his mind, body and soul. Because reaping in life is connected to sowing, spirituality provides the equation to achieve this. In other words, spirituality endows the individual with the knowledge, motivation and inspiration to make the appropriate choices with regard to sowing. As Guru Nanak says: Jeha Bijey So Lune, Karma Sandra Khayt.