Hukam and haumai: An implausible nexus?

By Rishpal Singh Sidhu | Opinion |

Can Hukam (ਹੁਕਮ) and haumai (ਹਉਮੈ) coexist alongside across the spectrum of our personal lives? It has rightly been said that the first (birth) and last (death) pages of the book of our lives have already been written and are divinely preordained. The death of a family member is often condoled as God’s will or Hukam, requiring us to submit to and accept God’s will. What does our Sikh faith tell us about these two concepts, and do we at least need a modicum of haumai to develop our skills whatever they may be in order to achieve recognition and success in our careers and personal lives?

Etymologically, the word Hukam  is derived from the Arabic hukum meaning command or divine order. In Sikhism, if it can at all be precisely defined, Hukam represents God’s divine will and the goal of living  and achieving inner peace in accordance with this will at all times regardless of our personal circumstances. Horowitz (2007) asserts that there is shared meaning “between the Islamic and Sikh conceptions of God’s Hukam and that Kabir is the first figure to use the (word) Hukam in a syncretic manner, blending it with popular Hindu notions such as karma and samsara, while preserving much of the original Islamic meaning”, and further suggests that Kabir “is an ideal figure to bridge the gap between Hukam in the Quran and Hukam in the Sri Guru Granth Sahib (SGGS).”¹ For Kabir, Hukam represented a way of knowing and seeing God in all things, acting in accordance with God’s will, and a means of liberation and ending the cycle of samsara (rebirth).

Guru Nanak clearly extended the concept, meaning, and understanding of the word Hukam, and the many verses of the Japji Sahib  clearly express its breadth and depth, and all-embracing and encompassing nature. In the Japji Sahib, Guru Nanak also refers to the notion of Hukam to emphasize the mysterious hand of God that is behind the functioning of the universe and the daily life of human beings. In his compositions, Guru Nanak also clearly indicated that God is judging our actions, and liberation can only be attained when we follow the Hukam. More importantly, if we are to overcome haumai (ego) then we must follow the Hukam of God. “The doctrine of Hukam plays an important role in understanding the mystery of human existence within the universe.”² This concept features extensively in our bani to elaborate the nature of creation, the universe, and human life. Apart from the Sikh Gurus and some of Kabir’s compositions that are included in the SGGS, the compositions of other Sufi saints such as Bhikkan and Shaikh Farid make no mention of this concept. We are told that Hukam pre-existed before creation and will continue to exist long beyond creation.

The concept of Hukam can also be viewed from four interrelated dimensions.³ The first dimension is that of creation, where we take birth in the world according to God’s Hukam.

ਹੁਕਮੈ ਅੰਦਰਿ ਨਿੰਮਿਆ ਪਿਆਰੇ ਹੁਕਮੈ ਉਦਰ ਮਝਾਰਿ ॥

By His Command, we are conceived, O Beloved, and by His Command, we grow in the womb. (SGGS, p.636) (SGGS translations by Dr Sant Singh Khalsa)

ਹੁਕਮੈ ਅੰਦਰਿ ਜੰਮਿਆ ਪਿਆਰੇ ਊਧਉ ਸਿਰ ਕੈ ਭਾਰਿ ॥

By His Command, we are born, O Beloved, head-first, and upside-down. (SGGS, p.636)

The second dimension is the role of Hukam in our daily lives in that it determines our health, wealth, well-being, and our individual course of life. The third dimension is the role of Hukam as it relates to our individual fate, the role of ego in our actions, and whether we are reborn or achieve mukti (spiritual liberation) and are reunited with Waheguru.

ਆਇਆ ਲਿਖਿ ਲੈ ਜਾਵਣਾ ਪਿਆਰੇ ਹੁਕਮੀ ਹੁਕਮੁ ਪਛਾਣੁ ॥
We come into the world, and we depart, with our destiny written and pre-ordained, O Beloved; realize the Command of the Commander. (SGGS, p.636)

ਹੁਕਮੇ ਗਣਤ ਗਣਾਈਐ ਪਿਆਰੇ ਹੁਕਮੇ ਹਉਮੈ ਦੋਇ ॥

By His Command, some accounts are accounted for, O Beloved; by His Command, some suffer in egotism and duality. (SGGS, p.636)

ਹੁਕਮੇ ਭਵੈ ਭਵਾਈਐ ਪਿਆਰੇ ਅਵਗਣਿ ਮੁਠੀ ਰੋਇ ॥

By His Command, one wanders in reincarnation, O Beloved; deceived by sins and demerits, he cries out in his suffering. (SGGS, p.636)

The fourth dimension refers to God’s immanence and omnipotence. None of us is beyond Hukam for God is both the creator and sustainer.

The terms Hukam and bhana (ਭਾਣਾ, sometimes also spelt bhanna) are often used synonymously although there appears to be a subtle difference between these two concepts. We are told that bhana (Divine Will)  finds expression through Hukam (Divine Law of nature), and all our actions in life, our pains and pleasures, are subject to bhana.

ਭਾਣੈ ਦੁਖੁ ਸੁਖੁ ਭੋਗੀਐ ਭਾਣੈ ਕਰਮ ਕਰੇਇ ॥

In the Lord’s Will, pain and pleasure are experienced; in the Lord’s Will, actions are performed. (SGGS, p.963)

Life and death, the diversity of plant and animal life, the solar system, riches and poverty, pleasure, grief and pain, all operate under and are subject to Hukam. “Whatever life brings to us or takes away from us is part of Hukam or bhaana. Even a minuscule understanding of hukam suspends judgement. While it is difficult to fully understand Hukam, accepting it as the Creator’s plan brings peace and comfort in our lives. We learn to (go with the) flow rather than resist, surrender rather than question, and accept Hukam with grace no matter what unfolds.”⁴  

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥
Everyone is subject to His Command; no one is beyond His Command. (SGGS, p.1)

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
O Nanak, one who understands His Command, does not speak in ego. ||2| (SGGS, p.1)

The martyrdoms of the fifth Guru, Guru Arjan as well as the ninth Guru, Guru Tegh Bahadur, are perceived as Hukam to which they submitted to without question. Guru Arjan as he was being tortured to death said

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥

(SGGS, p.394)

“Guru Nanak’s concepts of the Sabad (Shabad), the Nam (Naam), the Guru, and the Hukam carrry us beyond anything that the works of earlier Sants offer in any explicit form. It is Sant thought expanded and re-interpreted. The result is a new synthesis, a synthesis which is cast within the pattern of Sant belief, but which nevertheless possesses a significant originality and, in contrast with its Sant background, a unique claity.”⁵  The total and complete understanding of  Hukam is beyond Man’s grasp. Nanak, if anyone comprehends the Hukam, his haumai is purged. In understanding Hukam, the self is destroyed. When haumai is purged, Truth is obtained.”⁶

Hukam is also said to include the daily practice of randomly opening a page in the SGGS to receive God’s guidance on how to handle a certain situation, seek an answer to a question, or as more general guidance for the day. The verse appearing at the top left of the SGGS page is to be meditated upon throughout the day. This verse is known as a hukamnama, meaning that it is God’s command to mediate upon the shabad of the Guru. The Gurus that came after Guru Arjan, Guru Hargobind and Guru Tegh Bahadur issued hukumnamas  as socio-political edicts to their distant congregations with specific instructions.

Haumai  is a combination of the words Hau (ਹਉ) meaning “I” and Mai (ਮੈ) meaning “me”. It  is the concept of ego or self-centeredness. There is no denying the existence of ego and our inclination to act by our ego, and in doing so we are unable to fully comprehend the nature of God and Hukam.  Haumai  is the source and manifestation of the five sins and vices of kaam, krodh, lobh, ahankar  and moh. It leads to and is responsible for pride, arrogance, vanity, self-centeredness, narcissism, and selfishness. In contrast, practicing truthfulness and truthful living, compassion and patience, contentment, humility and self-control, love, wisdom, and courage in the face of adversity can lead to a lessening and moderation of haumai.  Not only does haumai exist at the individual level, but it also exists at a community level. At an individual level, it can sometimes also hide a lack of self-esteem and inferiority. Haumai is primordial ego. It clouds our thinking and actions, and we need to be constantly vigilant in subduing and keeping it in check to avoid getting caught in the cycle of samsara (rebirth). Psychoanalyst Sigmund Freud postulated that there are three components to our personality namely, the id, ego, and superego. The id works to satisfy our basic urges, needs, and desires with little consideration for others. The ego is the realistic part and has a moderating influence, mediating between the desires of the id and the superego, while the superego acts as a moral conscience. Freud’s views of personality are not entirely without controversy.

We are not saints, and it could justifiably be argued that haumai  is a constant in our lives. Some amongst us exhibit haumai  early as we advance in our life and achieve success in our chosen careers. Likewise, some amongst us  may undergo a spiritual experience in our later and twilight years and see a reduction in our haumai. Haumai  can be controlled and subdued through listening to the  shabad and meditating on God’s name (Naam), Simran, and Seva (selfless service). Exhibiting haumai makes as manmukh  while turning away from haumai and engaging in righteous deeds makes us gurmukh. Nimrata (ਨਿਮ੍ਰਤਾ) is the practice of humility and benevolence, and is a virtue in Sikhism.

Hukam is Divine Will or order and cannot be completely described or understood. Hukam  dictates and determines our karma  and karma  operates according to God’s command. It is our dharma (duty) to submit to God’s will. Nature obeys Hukam and so should Man. Our Gurus have emphasized that we cannot completely understand divine mysteries and that they are only a drop in the ocean or like a tiny fish in the ocean. The doctrine of Hukam raises a fundamental question. As human beings, are we helpless creatures in this world? The Sikh Gurus have emphatically rejected this notion and have taught that all human beings have been endowed with the facility to create their own destiny. They have also reiterated in their teachings that falsehood or evil will ultimately be destroyed, and truth will prevail. Haumai is an obstacle to our spiritual progress.

Ultimately, this begs the question of whether it is possible to simultaneously follow the two paths of Hukam and haumai? Unquestionably, and in summation, the short answer might well be yes, but in what context and to what clearly visible degree? We do need a modicum of haumai to advance and achieve success in our working lives and careers, but with a  strong and clear caveat that its display and practice does not adversely hurt, harm, or consciously or unconsciously, disadvantage our fellow beings. This must and needs to be avoided at all costs.

References

1.Horowitz, M. (2007). (Dis)continuity between Sikhism and Islam; The development of Hukam across religions. Graduate theses and dissertations. http://scholarcommons.usf.edu/etd/2223, pp. 1-2.

2.Kalsi, S.S. (2005). Sikhism. Chelsea House Publishers. p.49.

3. Horowitz, M. (2007). (Dis)continuity between Sikhism and Islam; The development of Hukam across religions. Graduate theses and dissertations. http://scholarcommons.usf.edu/etd/2223, pp. 38-44.

4. Kaur, J. (2020). Home of the beloved; Sacred spiritual concepts. Cupertino, California. p. 38.

5. McLeod, W.H. (1999). Guru Nanak and the Sikh religion. Oxford University Press. p.161.

6. Ibid., p.200.

7. SGGS translations by Dr Sant Singh Khalsa

Rishpal Singh Sidhu is a semi-retired casual academic at the School of Information and Communication Studies, Charles Sturt University, Australia. He has a passion for research, writing, and teaching. He is the compiler and editor of the book, Singapore’s early Sikh pioneers; Origins, Settlement, Contributions and Institutions, published by the Central Sikh Gurdwara Board in Singapore in 2017. He is currently based in Sydney, Australia.

* This is the opinion of the writer, organisation or publication and does not necessarily represent the views of Asia Samachar.

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