By Gurnam Singh | Opinion |
The recent events in Ayodhya, particularly the ‘Pranpratishta’ ceremony conducted by BJP politicians and Hindu preists or Pandits, have sparked discussions about the role of Pandits and the concept of bringing inanimate objects to life within the Hindu tradition. The question that often arises is, who is a true Pandit?
The term ‘Pandit’ traditionally refers to a learned scholar or priest, well-versed in Hindu scriptures and rituals. In the context of ceremonies like Pranpratishta, the role of a Pandit becomes crucial. These rituals involve imbuing life into statues, objects, or temples through prayers and daily worship. To many, this practice may seem irrational, but Hindu scholars argue that there is a profound logic behind it.
According to Hindu philosophy, the rituals, materials, and mantras used in these ceremonies serve as a continuous source of energy for the inanimate objects, akin to recharging a battery. The belief is that prayer has the transformative power to energize and bring life to anything, be it a statue or a temple. While this concept might be challenging to grasp for those outside the tradition, it reflects a deep-seated spiritual understanding within Hinduism.
The idea of inanimate objects coming to life is not unique to Hinduism. Mythological stories from various cultures, such as the tale of Galatea in Ancient Greece, also depict similar narratives. In the Greek myth, Pygmalion carves a statue of ivory, which then comes to life, and he falls in love with it. Such stories underline a universal human fascination with the idea of giving life to the lifeless through divine or mystical means.
For believers, these rituals and beliefs can have powerful psychological effects. The placebo effect, a well-documented phenomenon where belief in a treatment leads to physiological changes, is one example. However, it’s essential to note that this effect is generally observed in living conscious beings, like humans, and the scientific evidence supporting the notion that inanimate objects can be brought to life through prayer is currently inconclusive at best.
Hindus scholars would argue the role of a true Pandit extends beyond mere ritualistic practices. A genuine Pandit embodies knowledge, wisdom, and a deep understanding of the spiritual principles underlying these ceremonies. Whether one accepts or questions the metaphysical aspects of rituals like Pranpratishta, the discussions surrounding them provide an opportunity for a broader exploration of the intersection between faith, tradition, and the evolving nature of religious practices.
At first glance, the intricate practices and ceremonies observed in Sikhi might lead some observers to draw parallels with ritualistic traditions associated with Hinduism. While Sikh scriptures and teachings do indeed incorporate references to Vedantic literature and concepts, the core emphasis within Sikhi diverges significantly from certain Hindu practices, notably those associated with rituals like Pranpratishta.
In stark contrast to Hindu traditions, Sikhi places a paramount emphasis on pragmatic living, ethical conduct, and continual reflection on the divine aspects of life, steering clear of idol worship. While Sikhs hold deep reverence for Gurdwaras and their central religious scripture, the Guru Granth Sahib, Sikhism, as a whole, rejects the notion of imbuing inanimate objects with spiritual significance. This stands in contrast to rituals such as Pranpratishta, which involve endowing life to statues or idols through elaborate ceremonies.
Sikhi’s rejection of attributing spiritual importance to inanimate objects aligns with its core principles. Instead, Sikhs focus on maintaining a direct connection with the divine through practices like Naam Simran (chanting the divine name) and embodying ethical values in their daily lives. The Sikh way of life places greater importance on the practical application of spiritual principles rather than ritualistic observances.
While Gurdwaras and the Guru Granth Sahib hold profound significance in Sikhism, they are not objects of worship themselves. Rather, they serve as places for congregational prayer, reflection, and community service. The rejection of idol worship underscores Sikhi’s commitment to a formless and omnipresent understanding of the divine.
Though Sikhs may hold certain objects, such as the Guru Granth Sahib, in high esteem for their symbolic and spiritual value, Sikhi does not ascribe inherent spiritual significance to these objects. The emphasis remains on the teachings and values embodied in the scriptures rather than on the physical attributes of the objects themselves.
Gurbani clearly states that the divine cannot be created or injected into anything. As Nanak says in Jap bani: ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥
In the following shabad Guru Amar Daas Ji in Raag Maajh – 128 sets out clearly what a true Pandit is and what qualities s/he should possess.
ਮਾਝ ਮਹਲਾ ੩ ॥
Maajh, Third Mehla:
ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥ ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥
The Universal Divine Himself is Unmanifest and Unrelated; He is Manifest and Related as well. Those who recognize this essential reality are the true Pandits, the spiritual scholars.
ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥ ||1|| ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਰਸੁ ਚਖਿ ਸਾਦੁ ਪਾਵਣਿਆ ॥
They save themselves, and save all their families and ancestors as well, when they enshrine the Name in the mind. I am a sacrifice, my soul is a sacrifice, to those who taste the essence of the Divine, and savor its taste.
ਹਰਿ ਰਸੁ ਚਾਖਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Those who taste this essence of the Divine are the pure, immaculate beings. They meditate on the Immaculate Naam, the Name of the Divine. ||1||Pause||
ਸੋ ਨਿਹਕਰਮੀ ਜੋ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਅੰਤਰਿ ਤਤੁ ਗਿਆਨਿ ਹਉਮੈ ਮਾਰੇ ॥Those who reflect upon the Shabad are beyond karma. They subdue their ego, and find the essence of wisdom, deep within their being.
ਨਾਮੁ ਪਦਾਰਥੁ ਨਉ ਨਿਧਿ ਪਾਏ ਤ੍ਰੈ ਗੁਣ ਮੇਟਿ ਸਮਾਵਣਿਆ ॥੨॥
They obtain the nine treasures of the wealth of the Naam. Rising above the three qualities, they merge into the Universal Divine. ||2||
ਹਉਮੈ ਕਰੈ ਨਿਹਕਰਮੀ ਨ ਹੋਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਖੋਵੈ ॥Those who act in ego do not go beyond karma. It is only by Guru’s Grace that one is rid of ego.
ਅੰਤਰਿ ਬਿਬੇਕੁ ਸਦਾ ਆਪੁ ਵੀਚਾਰੇ ਗੁਰ ਸਬਦੀ ਗੁਣ ਗਾਵਣਿਆ ॥੩॥
Those who have discriminating minds, continually examine their own selves. Through the Word of the Guru’s Shabad, they sing the Glorious Praises of the Divine. ||3||
ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਨਿਰਮਲੁ ਸੋਈ ॥ ਸੰਤ ਚੁਗਹਿ ਨਿਤ ਗੁਰਮੁਖਿ ਹੋਈ ॥ ਇਸਨਾਨੁ ਕਰਹਿ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੪॥
The Universal Divine is the most pure and sublime Ocean. The Saintly Gurmukhs continually peck at the Naam, like swans pecking at pearls in the ocean. They bathe in it continually, day and night, and the filth of ego is washed away. ||4||
ਨਿਰਮਲ ਹੰਸਾ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਹਰਿ ਸਰਿ ਵਸੈ ਹਉਮੈ ਮਾਰਿ ॥ ਅਹਿਨਿਸਿ ਪ੍ਰੀਤਿ ਸਬਦਿ ਸਾਚੈ ਹਰਿ ਸਰਿ ਵਾਸਾ ਪਾਵਣਿਆ ॥੫॥
The pure swans, with love and affection, dwell in the Ocean of the Divine, and subdue their ego. Day and night, they are in love with the True Word of the Shabad. They obtain their home in the Ocean of the Lord. ||5||
ਮਨਮੁਖੁ ਸਦਾ ਬਗੁ ਮੈਲਾ ਹਉਮੈ ਮਲੁ ਲਾਈ ॥ ਇਸਨਾਨੁ ਕਰੈ ਪਰੁ ਮੈਲੁ ਨ ਜਾਈ ॥
The self-willed manmukhs shall always be filthy cranes, smeared with the filth of ego. They may bathe, but their filth is not removed.
ਜੀਵਤੁ ਮਰੈ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੈ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੬॥ ਰਤਨੁ ਪਦਾਰਥੁ ਘਰ ਤੇ ਪਾਇਆ ॥
One who dies while yet alive, and contemplates the Word of the Guru’s Shabad, is rid of this filth of ego. The Priceless Jewel is found, in the home of one’s own being,||6||
ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਘਟਿ ਚਾਨਣੁ ਆਪੁ ਪਛਾਨਣਿਆ ॥੭॥
When one listens to the Shabad, the Word of the Perfect True Guru. By Guru’s Grace, the darkness of spiritual ignorance is dispelled; I have come to recognize the Divine Light within my own heart. ||7||
ਆਪਿ ਉਪਾਏ ਤੈ ਆਪੇ ਵੇਖੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋ ਜਨੁ ਲੇਖੈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਵਣਿਆ ॥੮॥੩੧॥੩੨॥
The Divine Himself creates, and He Himself beholds. Serving the True Guru, one becomes acceptable. O Nanak, the Naam dwells deep within the heart; by Guru’s Grace, it is obtained. ||8||31||32||
In essence, Sikhi’s divergence from certain ritualistic practices is rooted in its commitment to a philosophy of simplicity, ethical conduct, critical reflection and direct communion with the divine, emphasising the importance of living a spiritually conscious and socially responsible life.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
RELATED STORY:
Miracles and Godmen (Asia Samachar, 31 July 2020)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
