| The Sikh Prayers |
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The Sikh Prayers True Bliss is experienced when ego is non-existent. True Bliss fills the void created by the exit of ego, of total surrender of ego at the lotus feet of the Lord. With ego surrendered, there is no more seeking, all desires disappear, the Sweet Will and Bliss of the Lord takes over. 
Introduction The Sikh's conception God is personal. He moves in him like a fish in the water, and lives with him like a wife with her husband. He is in constant communion with Him through prayer. Therefore prayer is much used in Sikhism. The Scripture consists chiefly of prayers. No ceremony whether religious or secular, is complete without prayer. Nay, most of the ceremonies and rituals contain nothing else. Before going on a journey, or opening a shop or occupying a new house, the Sikhs open the Holy Scriptures and asks God's blessing. Often if time and means permit, he also arranges for the singing of hymns of thanks-giving. But he will never omit a short prayer, which even the poorest can afford. No priest is required to address it. Anybody, man or woman old or young can lead in prayer. Even a boy or a girl may be seen conducting the morning or evening service and leading in prayer a big congregation consisting of the most learned and advanced in age. This is purposely encouraged, so that everybody may learn to shoulder his or her responsibilities without the help of a priestly class. The prayer varies in size and contents. Sometimes only a few words will do. A man starting on horseback with one foot in the stirrup, may mutter to himself : "O Lord of plume ! help. The Humble servant" Or a few lines may be quoted from the Scripture by way of saving grace before or after meals. As a piece of composition it is one of the rarities of literature. It is not the work of any one man or any one time. The whole Sikh nation has been at work on it for centuries. The custom of offering prayers must have begun with the rise of Sikhism, but by the time of Guru Arjan Dev, the fifth successor of Guru Nanak Dev, when places of worship had been organized and a definite book of faith had been installed in them, it became an established rule together for the purpose of praying in congregations. According to the Dubistan-I-Mazaheb when anybody wanted a gift from heaven, he would come to such an assembly of Sikhs and ask them to pray for him. Familiar expressions of prayer began to accumulate until by the time of Guru Gobind Singh a definite form was given to it. As it now stands it can be divided into three parts:
The first seven lines and the last two lines can in no case be altered or omitted, in all other lines changes can be made we can shorten omit, add to or do anything with them. Though everybody is required to be able to lead in prayer, everybody cannot be expected to be original and to express himself in an assembly in a correct concise and moving manner. Therefore it is provided that the man offering the prayer should begin with a recitation and get more and more free as he proceeds. After the composition of the Guru and the community he has a chance to try his free hand in expressing his bosom thoughts or the conjectured ideas of the whole congregation it is so helpful so educative. The prayer is communal not only in the composition of its language, but also in the nature of its subject matter. The Sikh, while offering it, is made to realize that he is a part of the corporate body, called the Panth or Khalsa, whose past and present history is recounted with all its sacrifices, successes glories and needs. In order to understand why so much of the prayer is taken with historical details, we must consider the meaning of the Sikh prayers. The Gurus were very careful in the imparting of their teaching. They did not deliver lectures or write books and leave them to be understood by their Sikhs. They took as much care in the preparation of the disciple as of the lesson itself. They wanted to see that what they gave was capable of being digested and assimilated by him. Therefore the teaching was in the disciple's own vernacular, and was given in the form of a song or discourse. Further, it was not delivered at once in one life. The Guru took in hand the training of a nation and each one of them at a time gave as much instruction as was needful passing it on to the next Guru when the work of one generation was complete. In this way the whole course of training extended over ten generations. In other ways, too the Gurus took care to see that no effect of their teaching was lost upon the disciple. The different morning and evening services were fixed according to the mood or the atmosphere of the time. The philosophical JapJi ( or the meditation of Guru Nanak) is to be read in the morning and the Kirtan Sohila, which breathes the spirit of calmness and resignation is fixed for the bed time. If we look into the nature of the compositions, we shall find that the difference is just suited to the difference between our inward mood of the morning and that of the evening. The passions, which are the dominant in the evening, in the morning leave the field for the contemplative part of the soul. The mind has been tranquillized by the calm sleep and is nearer heaven. It is quite fresh and clear, and can dwell on the difficult problems of human life discussed in the JapJi. Our whole being irritated and over strung by the nervous excitement of the day, reaches by night time and culminating point of its human vitality; and as we sit in the bed, preparing for sleep, we can no longer bear the strain of hard thinking. Therefore a short musical piece is all that has to be recited before we give ourselves up to sleep. The thoughts contained in the poem are further made easy by being woven in the form of imaginative figures. Our imagination just at that time is very active so the abstract ideas are presented to us clothed in images. See how the difficult idea of the oneness of the God amidst the diversity of His manifestations is made clear to us by being compared to the oneness of the sun in spite of the divisions of time and season. Look at the figure of pride approaching the door of her spouse, while oil is being poured on it by the friends of the family. It is really the human soul yearning to meet God after waiting day and night to receive a call from Him. Again, how beautifully the diversity of God's presence, diffused in the face of nature is presented in the form of the stars and planets moving around the alter of God to perform an arti. We have given instances enough to show what paints the Gurus have taken to suit their teaching to the mood of the disciple's mind. In the case of the prayer, the same care has been taken. The Sikh has to bring himself into a prayerful mood before he addresses himself to his God, when we actually pray. We stand face to face with God. But before we enter into the innermost tabernacle of God and reach that consummation, we have much to traverse the ground of moral struggle and spiritual preparation. We have to realize what the communion with God has meant for those who have loved him. What sufferings and sacrifices they had to undergo to be able to see His face. We have to refresh ourselves with the sweet faith of those immortals and fortify our minds with their patient strength and resignation. Prayer does not mean a mere physiological union with God an undisturbed rest in him. It means an active yearning of the soul to feel one with God who is always active and patient, who is always hopeful. Prayer should, therefore, refresh our spirit and make us ready to do God's will. This can be done if we first commune ourselves with the God revealed in History, and reverently watch the organic growth of Divinity in mankind. To do this we have to feel ourselves a part of that congregation of God-like being who represent the best in man. We should steep ourselves in association of those in whose in company we feel the presence of God. The Sikh prayer was composed from this point of view it begins with an invocation to God and then different sole are invoked in the order of precedence. The highest ideal of godliness according to the Sikhs was realized in Guru Nanak and his nine successors. Therefore they are mentioned next. Then the five beloved ones, who for their sacrifice were invested with collective Guruship by the last Guru, then the Guru's sons, who bravely met martyrdom and though young, kept up the brave tradition of their forefathers; then other great men and women who were arms and practiced charity and in the face of unspeakable suffering kept their faith unsullied. The part of the prayer is the work of the whole community, past and present and is the most important vigorous in style and language. How many hearts in these long centuries it has soothed in affliction and braved in difficulties. It bears the stamp of all that is the best and most moving in Sikhism. It is the crystallization of the Sikh nation's history. It is the living monument of its greatness which generation of the Sikhs will repeat to themselves to keep alive the old fire in their midst. After bringing before their vision the mighty deeds of their forefathers, they think of their present conditions, their Gurdwaras, their associations, their choirs moving nightly round the Golden Gurdwara their banners, their mansions, which remind them of their past glory and call blessings on them. Then begins the proper. Here one is quite free to express oneself. In the last but one line the Sikh prays for the advancement of God among men; but this missionary work is to be carried on with due regard to other's right and sentiments, for in the next line he prays for the good of every body without distinction of caste or creed. This prayer comes down from the days of the conflict with the Muhammadans, in which the Sikhs suffered martyrdoms that are enumerated in it. Yet nowhere is shown any sign of bitterness or revenge, there is no reproach on curse on the enemy; only one sufferings are enumerated which are taken as sacrifices made by the community. The Prayer Ode to the daily by the Tenth King :
The Khalsa belongs to the Wonderful Lord, who is always victorious.
Excerpts taken from these books. |
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