The Moral Code in Gurbani
Harminder Singh Bedi
The main thrust of Indian medieval literature is on moral values. These moral values have emerged from the source of Indian moral culture. In the tradition of Indian philosophy, these values have been considered important in the spiritual development of man but the moral world of Gurbani, though influenced by these values, is somewhat distinct. The first Guru-poet Guru Nanak based the moral code of Gurbani on revolutionary lines as a result of which these values became the main pivot of constructive life. In Guru Nanakbani the tradition of these values is material, intellectual, spiritual and moral in nature. This moral code of Gurbani, though moving parallel to Indian traditional morality, it does not play a complementary role. This tangle of morality does not restrict the ambit of philosophical values. On the other hand, it prepares the ordinary man to play his social role effectively. This role determines the conduct of man in the social context. The moral conclusions in Gurbani, not only create a desire among the ordinary man for inculclating moral values but also by exhorting him to follow the path shown, and help him to understand the true import thereof.
Belief in action is considered the foundation stone of Indian philosophy. The moral code of Gurbani defines the action-oriented way of life in a meaningful manner. Guru Nanak has used the word ‘karam’ to mean human activity, human destiny and God’s Grace. Man’s position in the world is determined by his actions. But his activity instills in him the new awareness. The moral code of Gurbani outlines the scope of ‘Karma’ in such a way that the medieval man, gets inspiration to become Gurmukh (Guru-guided) from being manmukh(self-guided). In the same way, the concept of culture determines his social standing. It establishes such a mutual relationship between a truthful person and God as this moral code of Gurbani goes beyond the scope of the Indian philosophy in the most meaningful way. The main thrust of Japuji and its moral concerns are the background of that culture the elaboration of which is found in many forms in Gurbani.
Personal morality makes the moral code but Gurbani makes it the votary of medieval intellect. Lover, patience and contentment, restraint, equipoise and courage are such moral values, which, if studied in an analytical way, this moral code of Gurbani becomes the guiding principles (Niti Kosh) of North Indian Saint tradition. After Kabir, Guru Nank Dev, in his Bani explains these guiding principles through common experience from practical point of view. This expression of guiding principles prepares such a moral field for his successors through which Gurbani becomes the pivot of the centre-point of Indian philosophy. Acharya Hazari Prasad Dwivedi has accepted that if the social and cultural history of North India is written, the historical role of Gurbani would have to be studied in the context of its moral values because in this region, this great contribution is capable of giving a new direction to medieval thinking. 2
Love creates in the mind of a person a feeling of adoration. A person bound by love, becomes a social animal of the highest order. The inspiration of love takes him closer to the Guru, it creates in him a sense of regeneration also. In the moral code of Gurbani, love is the basic unit in the process of transformation of man. 3 Patience and contentment, psychologically speaking, are the units which help man to enter the stage of contentment and unwavering mind. The social aspect of patience and contenment is very powerful. Through patience and contentment only are spread the values of social equality and justice. In Gurbani, patience and contenment are considered the power through which man is able to know the full import of equality and personal liberty. This truth is that of general welfare. 4 Discipline also has an important place in moral life. Through discipline man not only begins to know himself, he exercises control over his emotions also. In the moral code of Gurbani, discipline becomes self-restraint. Restraint, in spite of being a moral value, becomes a social value also. A disciplined person is fully conscious of social justice. Restraint needs courage and patience. The determination of mind is dependent on these moral values.
In the moral code of Gurbani, the challenge of the contemporary moral code, is also present. The evil practices which had entered the Hindu faith had become part of the medieval society in one form or the other. The rotton ritualistic performances had become an obstacle in the moral development of man. Hypocrisy, blind faith and so called religious rigmarole were not only depriving the medieval society of the true sense of truth, sacrifice, non-violence, fraternity and service and the moral values underlying therein but also blunting its intellect. Guru Nanak proved helpful in changing these conditions. He did not believe in the caste-system or colour bar as divine- ordained or eternal truth and he kindled a new fire in the human mind. 5 He exhorted that the man ‘who lives by honest earning, loves his fellow-men and believes in social justice and equality is the best man. Only such a being is honoured in Lord’s court. 6 This value based devotion of Guru Nanak spread far and wide through Bhagati movement. According to Dr. Radhakrishnan, Guru Nanak’s approach was quite distinct because this aspect of morality got highlighted and came before trhe people. To present such a moral code before two major communities was fraught with risks. Deeply influenced by the moral codes of their own faiths, the Hindus and Muslims were building the walls of hatred between them but the moral code of Gurbani was inscribing these walls in deep colours with the doctrine of ‘Sarbat da bhala’ (Good of all).
The cultures, coming in contact with each other, give many things new and distinct. This was the case with the Hindu and Muslim cultures also but very soon its will power began to crumble. The moral code of Gurbani erected in this crumbling social structure, such a doctrine, which not only brought the two faiths closer, it was acceptable to the entire humanity. It was the science of reasoning of Gurbani. For this reason, Prof. Puran Singh says that the philosophy of Gurbani is based on logic and morality. 7 This moral code of Gurbani is above the limits of time and space. Even today the talk of the place of women in society cannot be held without the revolutionary thinking of Gurbani. The margin of morality is so strong 8 that from its common-purpose approach can help in understanding the moden ruling structure in a new form; whether it is democracy or socialism, the basics of these systems germinated in Gurbani and developed its moral code. Truth, respect for rights and social justice are the basic factors in political morality. The existence of moral code in Gurbani is free and all embracing besides being a guiding code for the future. It can help in preparing the Sikh Aesthetics for the future. In the context of Indian philosophy, this moral code is free of tradition and advocates healthy points of view.
The moral code of Gurbani is a complete unit by itself. By a study of this unit, the study of those aspects of Gurbani can also be possible which can be accepted as the inalienable part of the modern outlook from the global angle.
Context and References:
Mat ko janain jaye agge paisee.
Jeha karam kamaye teha hoyesee. (p.730)
(As you so so shall you reap, let no one be under any misapprehension. Reckoning is certain.)
Apan liya je mile tan sabh ko bhagath hoe.
Karma upper nibrai, je lochai sabh koye.3.
Gauri bairagan, M.1, p.57)
(One reaps the fruit of one’s own labour which makes one rich. Our actions ultimately are the determining factor which may bring us credit.)
Karam khand ki bani jore.
Tithai hore and koyee hore.
Tithai jodh mahabal soor
Tin mahi Ram rahya bharpoor.-Japu Mo.1, p.8)
(In the realm of Grace, what one says is meaningful; there is none else (to equal this). Only the very brave abide there as they are ever totally absorbed in His Name).
Hazari Prasad Dvivedi Granthavali, Bhumika.
Jab antar preet Hari sio ban aye.
Tab jo kichh karai su mairai Hari Prabhuu bhayee.
(When His Love takes its place in one’s mind Any thing done is to the liking of my Lord).
Sev kiti santokhiyee jinni sacho sach dhyayeya.
Oni mandai pair na rakhyan, kari sukrit dharma kamaya. Oni duniya torai bandhna ann pani thora khaya. …Var Assa Mo.1, 467.
(Those who are content in serving, keep in mind only the True One. They take no wrong steps, and do their duty honestly. They are able to break the wordly shackles; they eat and drink very little.)
Jati dai kya hath sach parkhiai
Mahura hoavai hath, mariai chakhia. P.142.
(Not one’s birth but only worth is the real test. If poison in hand is tasted, it leads to sure death.)
Jati janam nehi poochhiai, sach ghar lehu batai
So jat sa pati hai jehai karam kamai. P.1330
(Don’t equire about caste or lienage. Impart the knowledge of Truth. The caste and creed is known through one’s deeds.
The Spirit of Oriental Poetry.
Guru Nanak di qeemat-mimansa, Jaswinder Kaur Dhillon, guru Nanak Dev University, Amritsar, p. 133.