By Gurnam Singh | Opinion |

INTRODUCTION

Sikhism or Sikhi is a faith belief system that emerged in the late 15th century in the Punjab region of India. It arose in a context where religious, caste and gender-based violence was the norm. Its founder, Guru Nanak sought to break free from previous traditions by offering a new paradigm centred on the belief in a transcendent formless divine spirit or ‘Akaal Purakh’, the rejection of religious intolerance, arbitrary social divisions (e.g., class, race, caste and gender), irrationality, and ritualism.

The scripture of Sikhi, the Guru Granth Sahib (GGS), contains writings from Sikh Gurus and is revered as the living Guru. Accordingly, Sikhs regard the GGS as the source of the ultimate source of guidance on spiritual and ethical matters. Sikh ethics are primarily based on the principles laid down in Sikh scripture, which stresses virtuous living, non-discrimination, the pursuit of truth and justice, selfless service of humanity, compassion for all humans and non-humans, critical thinking and reflection, contemplation and meditation on the divine. 

Within modern society, whether one is talking about the role of professionals or research involving human subjects, there are rules and legal duties designed to ensure ethical behaviour and actions. Against this backdrop, this paper aims to offer a brief overview of Sikh ethics, which is specifically aimed at professionals and researchers. The paper offers an insight into core values and injunctions that are set out in Sikh scripture, but also in terms of precepts upon which ethical decisions can be arrived at from a Sikh philosophical perspective. This second aspect is particularly important for the contemporary age where, because of momentous social, cultural and technological change, humanity is constantly facing unimaginable new ethical challenges and dilemmas.

LOCATING SIKH ETHICS WITHIN SIKH TRADITIONS

Ethics forms a central plank of Sikh teaching which can be applied to all aspects of life, from the way we treat both human and non-human life to how one might provide care to conducting research. Though Sikh scriptural writing can be dated back to the 12^th Century and the writings of the Sufi Saint, Sheik Farid, the consensus is that Sikhism, as a distinct faith tradition, was established by Guru Nanak[1] in the 15^th Century in the Punjab.

The noun ‘Sikh’ means ‘seeker of truth’, and the faith advocates social equality, social justice, service to humanity, honest living and tolerance of others. In summary, the purpose of human existence according to Sikh teaching, is to carve out a perfect noble mind to live a life according to ‘hukam’, or ‘divine order’. The process begins with nurturing of spiritual consciousness through tuning the mind to centre itself on ‘Paramatma’ or ‘Universal Divine Soul’, which pervades all things, all places, and all times.

Moral values and ethics from this heightened sense of universal divinity align with Paramatma’s virtues. The challenge is to control ego-centredness and temptations or desires that may lead to unethical behaviour. The ethically aware mind, stabilised in the realm of spiritual truth or exalted grace, is thus best placed to make the right judgements. Whilst recognising there is no complete exalted state, developing divine ethical consciousness is seen as a continuous lifelong learning process. The qualities one needs to nurture to move along this learning path are divinity, critical reflexivity, discerning intellect and reasoning, creativity, patience, love, self-control, self-awareness, kindness, understanding and humility.

LOCATING SIKH ETHICS WITHIN OTHER TRADITIONS

Most discussions on ethics revolve around resolving the tensions between objective and subjective domains. Put another way, between universal rules-based approaches which seek to minimise self-perception or prejudice and contextual approaches, where self-efficacy becomes instrumental to determining right and wrong actions. Characterised as a challenge between the abstraction of experience on the one hand and the messiness of embodied experience on the other, in this sense, Sikh ethics is no different to any other tradition.

A cursory scan of Sikh canonical scriptures contains examples of precepts encompassing the main ethical approaches as set out within most contemporary research literature, namely, ‘utilitarian’, ‘rules-based’, ‘common-good’ and ‘virtue’ ethics. However, it would be wrong to subjugate Sikh ethics completely to the dominant Western tradition for it does also offer a unique perspective, which can only be understood through a deeper dive into Sikh theology.

Though in Sikh scripture there are no prescriptive rules equivalent to ‘Sharia’ in Islam or the 10 Commandments in Christianity, Sikhs have developed the ‘Sikh Rehit Maryada’ [2] or ‘Sikh Code of Conduct’ though this is primarily focussed on personal and ceremonial religious routines for a Sikh as a member of a wider community. However, central to Sikh praxis [3] is the unity of thought, belief and action, which is captured in the idea of living a life of ‘Truth’ or ‘Sat.’ As noted in the primary Sikh scripture, the Guru Granth Sahib (p62), compiled over 400 years ago, “Truth is high, higher still is truthful living.”

Sikhi [4] rejects the idea of a detached benevolent supernatural being, most often referred to as ‘God’, but there is an absolute belief in ‘divinity’ and ‘spirituality.’ For Sikhs, there are essentially two realms of existence, the ‘sargun’ or seen, material, time bound, real, and the ‘nirgun’ or non-material, invisible and timeless realm.  And so, from a Sikh perspective, ethics is not just about mental calculations, an intellectual activity, though that is important, it must also cohere with a deeper spiritual significance, which is captured in the idea of ‘hukam’ or the ‘divine will’ which embraces all.

THE TENSION BETWEEN PERSONAL EFFICACY AND EXTERNAL RULES

Herein lies an apparent paradox which, simply put, is between ‘free will’ and ‘divine will’. Without free will, there can be no personal ethical responsibility, so the resolution within the Sikh tradition is to defer to the notion of ‘divine grace/blessing’ or ‘Gurus mehar/kirpa’, precisely in such moments of over-determinism (See Kohli, 1994). Most importantly this is not some intellectual ploy, but rather becomes a critical juncture at which one’s moral imperative to do the right thing becomes elevated to a much more expansive and holistic level, where right actions become infused in a lifestyle of truthful living and divinity. Whereas mental pursuits associated with reason, logic, debate and dialogue are important for engaging in critical enquiry, they are but a means, or if you like a set of tools, that on their own cannot guarantee moral goodness. Why, because such pursuits are centred on the human ego, which, according to Sikh teachings is the ultimate source of bad actions.

Another way to understand this is to see the human mind as a manifestation of intellectual and spiritual power. So, concerning ethics, the challenge is one of harnessing this power of ‘budh bibeik’, or ‘discerning intellect’, to think and act in ethically responsible ways. Critically, according to Sikhi, the purpose of discerning intellect is to develop the capacity to see and appreciate the truth, which is not reducible to logical positivism but infuses it with reason and divine consciousness.

THE CENTRALITY OF THE CONCEPT OF NAAM IN SIKH PRAXIS

The idea of divine consciousness can be found in most if not all the major religious traditions and can be broadly defined as a state of mind that transcends normal human consciousness, that is to say, it is not explainable by mere reference to the mechanical and biological functioning of the human brain. It is, according to Sikhi, self-realisation that is the ultimate purpose of human life i.e. to realise the divine within and hence the possibility of living a truly ethical life.

The question then is, how does one nurture divine consciousness? Here it is necessary to introduce the concept of ‘naam’, a central feature of Sikh praxis. The concept of ‘naam’ has many dimensions but cannot be understood without experience. In this regard, it represents an intensely personal bond between the divine spirit, that pervades the whole universe including all living things. For Sikhs, becoming imbued with ‘naam’ is how one can develop a true realisation of the essence of the divine will and hence one’s purpose in life. Sikhi rejects the idea of a ‘God’ that is detached and sitting in judgement.

According to Sikh teachings, the divine entity or transcendent soul referred to as ‘Paramatma’, has no name or form, but is simply a source of wonderment, which is captured in the onomatopoeic expression ‘Wah-guru’, meaning ‘praise that entity which brings light to darkness’. As one develops an appreciation of this divine existence through nurturing a reflective, meditative mind, he or she gains a better appreciation of this universal divinity.

The 3rd Guru of the Sikhs, Guru Amaradas, in the Guru Granth Sahib (p550) notes, ‘Ego is antithetical to naam; the two do not dwell in the same place’. In egotism, selfless service cannot be performed, and the soul goes unfulfilled. So, the challenge of ethical practice can be understood as an act of ‘selfless service’, which is one of the three key tenants of Sikhi, the other two being ‘honest work/living’ and ‘sharing of material possessions’.

ETHICAL ACTION AND ‘OTHERNESS’

The idea of ‘otherness’ and ‘othering’ has become a key concept within critical and postcolonial theory for making sense of how unethical behaviour on an industrial scale, ranging from dispossession to incarceration, enslavement and genocide, has been justified (See for example the work of Fanon (1961), Spivak, (1988), Said (2014). A cursory scan across the world reveals that in most conflicts, both within and between countries and nations, one or more dimension of group-based othering has a role to play. There are many theories about whether ‘othering’ is a natural human trait, or whether it is the product of modernity over last past 400 years. Whilst forming group identities generally can be seen as a universal phenomenon, based on particular social identities and hierarchies of worth, othering reflects very specific historic contexts.  This can result in all kinds of conflict based on what is known as ‘in-group’ and ‘out-group’ thinking. (See for example Taijfel, 1970).

From a Sikh ethical framework, there is a simple way to overcome ‘otherness’ and ‘group think’ and that is to recognise the essential oneness of humanity. The context in which the Sikhi was founded was one of centuries-old prejudice and violence based on religion, caste and gender, and some writers even suggest Sikhi was a system of thought that was directly born out of a reaction to the prevailing exclusionary ideologies and practices associated with ‘othering’. Both through their actions and writings, the Sikhs Gurus launched something of a crusade against all forms of discrimination and prejudice. The following verse by Guru Gobind Singh in his compilation Akaal Ustat captures the essence of this key tenet of the Sikhi:

Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, Recognize the whole of the human race as one. The temple and the mosque are the same, there is no difference between Hindu worship and Muslim prayer; all human beings are the same, although they may appear to be different.

(Guru Gobind Singh,1691: 85-15-1)

There is a poem by Guru Arjan that offers a profound and direct challenge to ‘othering’ by simply proclaiming that from a Sikhi perspective, there can be no ‘Other’! For Arjan, the vice of jealousy is the root cause of othering, but this can only be erased through participating in an inclusive divine community. And when this happens one begins to realise that ‘there is no enemy, nor a stranger – I have become one with all’ (Guru Arjan, 1705, p1299).  He goes on to talk about the divine ‘pervading in all’ which takes us back to the idea of universal divinity. The ethical injunction here becomes crystal clear, to treat others neither as a means, means to end or some abstract entity, but as divine persons. Transcending otherness means disarming the ego state, where the individual identity ‘I/me’ becomes displaced with a collective consciousness of ‘we/us’. It is this merging of self with the other through the divine universal soul that enables one to nurture a unique consciousness which is the best guarantor of ethical living.

CONCLUSION

At its absolute core, ethics is about being and behaving in a virtuous manner.  At the common-sense level, this task of differentiation between right and wrong actions may seem like an uncomplicated task. However, as society develops, attitudes change, and new technological advances raise all kinds of ethical challenges that simply didn’t exist before. Whilst we may not have ready-made solutions to new ethical dilemmas, drawing from the major faith and secular philosophical traditions, what we do have is perhaps the most focused attempt to provide a basis for determining ethical actions. Whilst there is a significant overlap between all the traditions, each offers a unique contribution.

In Sikhi, the root of unethical actions and behaviour is the ‘haumei’ or ‘ego-state’, which is considered a disease of the soul.  However, if we are cursed by the ego, as human beings, we are also gifted with the potential for appreciating divinity, so there is a possibility of overcoming this. Sikh ethics has its unique contribution, which is based on developing a deep appreciation of the value of all life as being divine as well as our relationship with each other and nature. It is from this basis, more than any other consideration, that all actions are determined. In other words, ethical actions, ethical living and ethical behaviour become synonymous with serving the divine entity.

One of the impacts of modernity has been the ascendency of secular worldviews and the commensurate decline of the role of religion in the affairs of society. This has resulted in a shift from an emphasis on God and religious rules, orders and doctrine, as a basis for determining good actions to more democratic approaches. These are based on a mix of agreed rules-based approaches to ethics, and those that emphasise the minimisation of harm or suffering. Within Sikh ethics, one can see intimations towards both the religious worldview of divine instruction, and the more secular approaches set out above, it also offers a uniquely holistic approach based on universal love, learning, serving and divinity.

References:

Cole and Sambhi, (2017) A Popular Dictionary of Sikhism: Sikh Religion and Philosophy, Routledge

Fanon, F. (1961). The Wretched of the Earth. London, UK: Penguin Books.

Guru Arjan (1705) Guru Granth Sahib. Available at: https://www.searchgurbani.com/ (Accessed 4^th Jan 2023)

Guru Amaradaas (1705) Guru Granth Sahib. Available at: https://www.searchgurbani.com/ (Accessed 4^th Jan 2023)

Guru Gobind Singh (1691) Akal Ustat, Verse 85-15-1. Available at: https://www.searchgurbani.com/dasam-granth/index/chapter/en

(Accessed 4^th Jan 2023)

Freire, P. (1970), Pedagogy of the Oppressed. Bloomsbury Academy.

Said, E. W. (2014). Orientalism reconsidered. In Postcolonial criticism (pp. 126-144). Routledge.

SGPC (1945) Sikh Rehat Maryada, Sikh Code of Conduct and Conventions, Published by Shiromani Gurdwara Parbandhak Committee (SGPC), Amritsar. Available at http://www.gurunanakdarbar.net/sikhrehatmaryada.pdf (Accessed 29th Dec 2022)

Singh, R. (2020) Sikh Worldview Traditions. Available at: https://www.reonline.org.uk/knowledge/sikhism/. (Accessed 29^th Dec 2022)

Spivak, G. C. (1988). Can the subaltern speak? Reflections on the history of an idea. Cambridge, MA: Harvard University Press.

Taijfel, H. (1970). “Experiments in intergroup discrimination” (PDF). Scientific American. 223 (5): 96–102.

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[1] Guru Nanak, was born on April 15, 1469, in a small village called Rai Bhoi di Talvandi, now Nankana Sahib, near Lahore, Punjab. He is known as a traveller, poet, spiritual teacher and the first of 10 Guru of Sikhism. He opposed social divisions based on caste, creed, gender and wealth, and is revered by Muslims, Hindus and Sikhs throughout the Indian Sub-continent. For many Sikhs Nanak was the embodiment of God and that he revealed a new religion, though some sources suggest his teachings represent a continuation of Sufism and the Bhagati tradition associated with radical saints that had emerged in Northern India from the 12^th Century. see for example Cole and Sambhi, (2017).

[2] The Sikh Rehit Maryada is a document that was produced by the Shiromani Gurdwara Parbandhak Committee (SGPC), an elected body of Sikhs based in Amritsar, India. After some 15 years of deliberations and drafting, it was officially approved on 3 February 1945. The purpose of the document was to provide a coherent, contemporary interpretation of Sikh religious teachings as they are manifest in the daily life of a Sikh and Sikh institutions. An English version can be downloaded from  http://www.gurunanakdarbar.net/sikhrehatmaryada.pdf

[3] The term ‘Sikh praxis’ here is used to denote the unity of acting, thinking and feeling, where each informs the other in a process of learning, spiritual development, and ultimately social transformation.  This is very linked to Paulo Freire’s formulation where he defines “reflection and action directed at the structures to be transformed” (1970 p126).

[4] The term Sikhi is increasingly used by contemporary Sikh writers instead of ‘Sikhism’ in reference to the beliefs and lives of Sikhs. The term ‘Sikhism’, implying an ideology or belief system, is seen ‘colonial construct’ and a misreading of Sikh teachings.  The word ‘Sikh’ comes from the Punjabi verb ‘sikhana’, meaning ‘to learn’, hence, to be a Sikh is to be a learner, student, and disciple of the teacher/Guru.  The term ‘Sikhi’ as opposed to ‘Sikhism’ implies a continuous state of learning and engagement, rather than a box into which people can be placed. Sikhi is not an ‘ism’, it is a way of life (See Singh, 2020).

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.

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