Parable:
An old man was confronted by a horde of worshippers. They demanded he profess belief in their faith. He replied that he would but only if their God could enlighten them to answer his question. The surprised crowd ordered him to state the query. “How many blades of grass,” started the old man with a flourish “have been in existence, are in existence and will be in existence”? The crowd tore him to pieces.
Reality:
The aforementioned anonymous martyr is one of many fallen warriors who confronted the lies of religion. The result of such confrontations have always been a foregone conclusion. But the pleasure such non-conformists derive from their inquisitiveness and tenacity outweigh all the dangers they eventually weather. What’s more, they are also awake to the fact that their own sanguinary end will ultimately inspire countless more to emulate them. Delusion and tyranny can only exist for so long; reality eventually has its day.
Perception:
Guru Nanak established the premise of Sikhi on the acceptance of reality which he categorized as Hukam or divine writ. The Sikh, as his acolyte, was to apprentice themselves to reality and make Hukam their mentor. The process was dynamic but also testing. A military discipline was required to make the apprenticeship successful. Medieval guildsmen in Europe calculated that 10,000 hours of learning were enough to transform an acolyte into a Master if the apprentice rigorously applied themselves to what they were being taught. For Guru Nanak 10,000 mere hours were nothing. Rather, the apprenticeship of Hukam would last a lifetime for a majority. For a minority it would be a short time. Regardless, to commence this apprenticeship a Sikh would have to imbibe fundamental principles:
ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥
ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥
ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥
ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥
“Thinking alone does not achieve any results even if one was to think over a 100,000 times. Inner silence cannot achieve any results even if one was to lose themselves in the most profound of trances. Internal hunger cannot be fulfilled even if one was to consume sustenance over and over again. Immeasurable levels of intelligence can be acquired but even then not a single clever design is rendered valuable in the end.”
-Guru Granth, Japji.
The world is full of people who believe that thought alone is enough to achieve a fulfilling and meaningful life. Their mantras typify the struggle of life in two ways: think positive and receive positivity; give positive vibes yo! If positive thinking alone was enough to ward off the hardships of life than human history would not be the sanguinary holocaust which it is and nor would we be in the diabolical straits we are in today. Such people seal themselves off to reality; entering a fictional feedback loop in which they delude themselves into believing that just because they are harmless that no one would harm them. Sooner or later their hollow positivity and illusory self-confidence erodes under the repeated pitfalls of life and they dissipate into oblivion. Their continued thinking is of no use to anyone-most of all themselves.
Thinkers aside, a more obsolete variety believes in avoiding society and social contact instead selecting to absorb themselves in meditation and acquiring internal Nirvana. Over time they make these into a veneer for avoiding the struggles of life altogether. Like the thinkers before them, they too fade into oblivion with their ephemeral legacy extinguished like a candle.
The internally famished are externally fulfilled. They acquire enough to sustain themselves but on the inside they are mercilessly starving. To salvage their inner emptiness they crave the materialistic pleasures of life ensnaring themselves in the delusion that bigger is better or more is good. They too waste their life unable to withstand even the slightest downturn in their fortunes and leave their grand materialistic legacy to antique dealers.
The aforementioned three-thinkers, silencers and consumers-are interlinked by one singular element alone: their awry intelligence. They have built up an erroneous perception of reality. They are the epigenetic byproducts of wishful thinking attempting to alter the parameters of reality to fit with their perception rather than altering their perception to conform to the parameters of reality. As the Guru concludes,
“Immeasurable levels of intelligence can be acquired but even then not a single clever design is rendered valuable in the end.”
Conformation:
How then can one exit the snares of delusion and embrace reality on its own terms?
ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
“How can one become truthful and annihilate the entrapments of falsity? Nanak, conform to reality and walk within its path.”
-Guru Granth, Japji.
Do not embrace reality on your own terms. Then you will seek pleasure and avoid pain much as the current transgender trend embraces puberty blockers while ignoring their consequences. The blockers irreversibly destroy fertility; pleasure irrevocably extinguishes fortitude. To become truly truthful (pardon the hackneyed application) one needs to accept Hukam (reality) on its own terms while forfeiting their own perceptions of what reality should be. This is conformation to Hukam and not to one’s delusions.
Phase 1, Observation:
The Sikh who accepts Hukam as their mentor initiates the first phase of their apprenticeship: that of Observation. In this stage they only observe. They do not exhibit their daily learning but coalesce it within them to make themselves an extension of Hukam. Through diligent observation, they study the good and the bad; evil and not evil. They rapidly understand that the mysteries of life can only be unlocked by living life rather than contemplating it from afar. This is a transitionary process which leads them through what Guru Nanak calls Gian Khand or the realm of wisdom. Here, they witness how perceptions of reality are corrupted and/or how they are altered to conform to Hukam. It is a seminal process in which they are forced to confront themselves to acquire the wisdom required to succeed in their apprenticeship. It is at this stage they realize the necessity of living life and not focusing on the beyond.
ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥
ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ ॥
ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥
ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ ॥
ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥੨੨॥
“Underworlds after underworlds; heavens upon heavens. The Vedas declare only one thing, that searching until the very end many sages have exhausted themselves (in the hunt for these planes). The Talmudic books proclaim the existence of 18,000 worlds but in reality there is but one truth: how can we render an account of the unaccountable when accounting for it we ourselves will be finished? Nanak only declares the Creator big for the Creator knows the true limits of reality.”
-Guru Granth, Japji.
The anonymous martyr who requested that the bloodthirsty hordes plaguing him request their deity to provide a count of every blade of grass in existence historically, currently and in the future figuratively requested an account of reality. If this very paradigm of existence cannot be accounted for by religion than what guarantee is there that its allusions to the beyond are anymore accurate? This is what Guru Nanak advises: observe the world around you. The Hukam permeating your existence. Then consider this: the Dharmic scriptures provide no accurately comprehensive rendition of this world. Nor do the Semitic scriptures. In light of the latter can we then really believe that both these scriptures are authentic? That the belief systems emanating from them are adherent to reality? To hide their own failings and weaknesses, they divert attention to some illusory post-life existence.
Phase 2, Acquisition:
Here the tacit first phase delivers results. After surpassing Gian Khand the Sikh apprentice enters the phase of Acquisition. The wisdom derived from observation now evolves into practicality. By practising conformation to Hukam the Sikh enters the realm of alteration, Saram Khand. In this figurative realm their intuition and perception are moulded to synchronize wholly with Hukam. They are dismantled and built from the ground up through a trial and error process. What works; what doesn’t? The Sikh apprentice discovers for themself. How do they withstand and view pain? How do they enjoy and view pleasure? What fruits do their own actions bear and how do they acquiesce to Hukam? The wisdom acquired in Gian Khand is now put to use. Its practical employment allows the Sikh to comprehend how reality inescapably affects them while also discovering their own purpose in life.
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥
ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥
ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥
ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
“The realm of alteration retains a beauteous form. In that workshop multiple diverse (mental) forms are shaped. This realm cannot be described nor conversed on. If someone attempts to do so they will only suffer. Within this realm consciousness, intelligence and the mind are honed to perfection. There, the consciousness of great warriors and mystics is born.”
-Guru Granth, Japji.
Effort can never be accurately measured. Saram Khand is the realm reached in the Acquisition phase where effort is paramount.
Phase 3, Domination:
The third and final phase is of Domination. The apprentice is no longer an apprentice but a Master now. The successful Sikh has mastered the art of living within and conforming to Hukam. They no longer seek to master Hukam but rather adhere to its essentials. By allowing Hukam to mentor them they have ascended to a higher plane of existence in which they achieve domination over their environment and their greatest obstruction, themselves. They are made conversant with the principles of life now and transform into a force to reckon with. Examples of such eminent Sikhs and their achievements are legion. A few honorary mentions:
Bhai Gurdas-A dexterous intellectual whose poetic verses incorporate his contemporary Gurus’ own musings on the world and its ways. His observations are recorded alongside evincing how the effectiveness of any belief system can be gauged by its practicality.
Bhai Bidhi Chand (not to be confused with a later Bidhi Chand affiliated with the Hindalias)-Rogue turned reformist, Bidhi Chand was a veteran outlaw who was influenced into Sikhi by Guru Arjan who tasked him with training an elite band of Sikh intelligence agents. The sixth Guru, Guru Hargobind, called upon his covert skills multiple times. Knowing how superstitious anti-Sikh forces were, Bidhi Chand effectively bent their perception of reality to conform to his designs and continually bested them and guided them into heavy defeats.
Baba Banda Singh-Mercenary turned Khalsa, Banda Singh was the first post-Guru era Sikh generalissimo and established the first of three Khalsa statehoods. He was seemingly cornered at Lohgarh by Mughal-Rajput forces. Escaping into the hills he disguised himself as a mendicant and walked past his pursuers even feigning blessings to them. They allowed him to escape unchecked believing all mendicants holy and refusing to consider that Banda Singh would have disguised himself this way. His subordinates meanwhile claimed he had used his mystical powers to fly away. In the ensuing confusion it was only later discovered that he had literally walked through the enemy camps laughing at their stupidity.
Bhai Tara Singh Waan-Banda era veteran turned alleged Mughal supporter. He received a pension from Zakariya Khan to protect rural Punjab from banditry while keeping firebrand Sikhs loyal to the Mughals. Waan, however, was playing a double game bending the state’s perception of reality while training the Khalsa youth to eventually resume Banda Singh’s battle for Khalsa statehood. He subsequently fought to the death against Zakariya’s forces who discovered too late that the funds he had allocated for Waan’s pension had been used to train a future generation of Sikh guerillas.
Guru Nanak delineates that men and women of such calibre reside in Karam Khand, or the realm of proactivity:
ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥
ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥
ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥
ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥
ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥
ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥
ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥
ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
“Within the realm of proactivity force is supreme and there is none other. Within this realm reside valorous warriors who have the all-pervasive Creator in their minds. Within this realm are Queens of beauteous nature whose many attributes cannot be described. Neither are they robbed nor are they killed because they have their Maker residing within their minds. Within this realm are countless devotees whose minds are in bliss with the truth.”
-Guru Granth, Japji.
The Others:
In one form or another, the apprenticeship of reality has historically been confirmed by a meagre handful of humanity. In 1594 atheist Tommaso Campanella fell prey to the Roman Inquisition. Tortured mercilessly he confessed to faith in Christ and was subsequently liberated. His rapid turnaround from denier to believer surprised even the contemporary Church fathers who sponsored the publication of his immortal treatise Atheism Conquered. Atheism was conquered or so the Church thought. After careful observation and grasping the reality surrounding him, Campanella authored this book in which he typecast an atheist arguing with a priest. While the priest’s bombastic elaborations brought tears of joys to the eyes of his contemporary believers, over time the atheist’s logical reasonings incited a revolutionary spirit in the hearts and minds of atheists and scientists. It was only when Campanella’s book outlived him that the Church realized the damage this master of reality had wrought but by then it was too late. And the irony: Campanella triumphed the Church on its own payroll.
In late 1831 a beleaguered Charles Darwin escaped his overbearing father and more successful brother by journeying on a scientific expedition abroad the HMS Beagle. Agitating sailors on board the ship, he cultivated a spirit of observation and acquisition until he had finally understood their intemperate natures and how to keep them placated. These observatory skills as well as a rigorous emphasis on staying anchored to reality allowed him to ultimately formulate his groundbreaking theory of evolution which explained a salient facet of reality: continuity. Had he tried moulding reality to his own perceptions than the world would have been radically different today.
The Mentor:
It is not easy to apprentice oneself with Hukam. It is a perilous process. One cannot comprehend reality in all its finality. One can only synchronize with it.
ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥
ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥
ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥
ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥
ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥
ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
“From reality we emerge yet we cannot abridge reality. Live within reality and receive the glories due from reality. Within reality exist the immorally base and the morally high; within reality is written the pain and pleasure which befall us. Within reality are the blessed and within reality are the aimless. Everything in existence is within reality and nothing is outside. Nanak, if we comprehend the essence of (living in) reality then we discard our hubris.”
-Guru Granth, Japji.
Yet in this one single life we have, Hukam is our greatest and only mentor. It is the curricula within the school of Sikhi. The anonymous martyr lynched by the marauding mob was an apprentice of Hukam. So were the great Sikh martyrs who underwent execution for their novitiate to reality. And though it might be a perilous teacher, suffice it to say that Guru Nanak’s war cry in Japji explicates one thing alone: in this battle of life Hukam is our most resolute ally.