Equality of Opportunity vs. Equality of Outcome:
There are terms today which have been rendered obsolete by the onslaught of what we may call the hyperinflation of excessive liberalism in which the boundaries of human conduct and psyche are continually nullified in the name of humane progression. It is argued that good, bad, honor, morality and virtue are no more required as they hearken back to an era of despondency in which mankind warred for the equality of opportunity rather than what is today argued for: the equality of outcome. The former ensures true progression on the grounds it develops the human into their best and refined self. The latter is but a stagnant atrocity threatening the precipitation of societal atrophy. After all, if the result is the same for everyone than what indeed is the need for tests of endurance?
The Sikhs:
Gurbani makes explicit that mankind is sundered into two tiers on the basis of individual action. Foremost are the Gurmukhs, those who synchronize themselves with divine wisdom and live life accordingly. Following in their wake are the Manmukhs, those who are beset by hitherto unsubdued minds and cannot transcend their base selves. The differences between both are noteworthy:
ਜਿਤਨੇ ਨਰਕ ਸੇ ਮਨਮੁਖਿ ਭੋਗੈ ਗੁਰਮੁਖਿ ਲੇਪੁ ਨ ਮਾਸਾ ਹੇ ॥੧੨॥
“The torments which Manmukhs undergo are not comparable even to an iota of the bliss Gurmukhs imbibe.”
-Guru Granth, 1073.
The Gurmukh is not promised a painless life in this verse. This would negate another premise of Gurbani:
ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ ॥ ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ ॥
“As is pain so is pleasure. Understand this and be forever at peace.”
Guru Granth, 275.
What is rather being said is that the Gurmukh does not allow pain to sway them. The Manmukh, contrastingly, succumbs at the first sign of pain and does not retain the mental or spiritual fortitude to forbear it ergo their failures to live life meaningfully. The Gurmukh derives strength from life’s trials and tribulations believing life itself to be a great gift of a blank canvas on which to render their own legend. The Manmukh wastes away their life in trivial and worthless pursuits. The differences between both also extend to temperament and nature.
ਕਊਆ ਕਹਾ ਕਪੂਰ ਚਰਾਏ ॥ ਕਹ ਬਿਸੀਅਰ ਕਉ ਦੂਧੁ ਪੀਆਏ ॥੨॥
“Offer whatever fragrances you want to a crow but the crow will stick its beak in filth as is its nature. Feed whatever quantity of milk you want to a serpent but it will still inject its venom in your veins.'“
-Guru Granth, 481.
Similarly, Gurmukhs and Manmukhs stay true to their innate natures with the Gurmukhs honing a temperament far superior to those of beasts while Manmukhs slink to the level of the human animal through obsession with the illusory and the worthless.
ਸਾਕਤੁ ਸੁਆਨੁ ਸਭੁ ਕਰੇ ਕਰਾਇਆ ॥
“Whatever the obsessed fools and the dogs do, it is but their nature to act so.”
-Guru Granth, 481.
The Sikh Gurus expect their Sikhs to imbue the nature and temperament of the Gurmukhs while foregoing even the company of Manmukhs. The most fundamental difference between both-out of many-is that while Manmukhs hanker after the equality of outcome; Gurmukhs pursue the equality of opportunity believing that trial and tribulations shape the human beast into a honorable and virtuous being rather than the avoidance of both as the equality of outcome entails.
ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥
“Pain is that panacea which disallows us to wallow in lethargy arising from ease.”
-Guru Granth, 469.
The Gurmukhs accept ease when it arrives but do not hanker after it. An irony lost on Manmukhs who live to worship it.
A Race Of Beggars:
Those who pursue the path of ease are scathingly dismissed as shameless beggars by Guru Nanak. Their regression into hedonists is foretold by the Guru in his Asa Di Vaar composition.
ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥
ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥
ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥
ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥
ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥
ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥
“If you live solely for living’s sake than you forfeit all honor. Whatever you do you do in sin. Immersed in the colors of wealth and power you cavort shamelessly like a nude beggar. Nanak affirms that there are many like you who ultimately defraud themselves. Bereft of divine wisdom, you lose more than you gain.”
-Guru Granth, 142.
His words resonate just as potently today given that humanity is involved in a self-mortifying race of hedonism in which pleasure is prized above pain. Such a state of affairs has rendered mankind a beggar; continually begging for pleasure. It has sacrificed its honor for a modicum of trivial delights. Whereas in the past hard times produced strong men and women who established the mightiest of Empires, today they produce spiritless cowards craven in both thought and deed. While hard times were welcomed in the past as a part and parcel of life; they are thoroughly derided today. Humankind has been rendered a race of beggars by its greed for comfort and luxury.
Honor:
ਮਾਨੁ or honor in the Sikh praxis is understood to define both pride in self cultivated through mental and spiritual discipline as well as hubris. Pride is necessary in pursuing the path of perfection. Hubris is a deterrent. Righteous ਮਾਨੁ assures the cultivation of virtue. Honor is sustained upon virtue. What essentially is honor? In Sikh theology it means the living of probity rather than recognition for probity. One allows their actions rooted in their beliefs to forge their reputation in lieu of any accolade. Honor is essential in this world and the next for it precedes its retainer. It ensures immortality. There is, however, no honor in begging irrespective of whatever fruits are acquired.
ਲੋਕੁ ਧਿਕਾਰੁ ਕਹੈ ਮੰਗਤ ਜਨ ਮਾਗਤ ਮਾਨੁ ਨ ਪਾਇਆ ॥
"People curse beggars. By begging one does not receive any honor."
-Guru Granth, 878.
In a world full of beggars begging for the equality of outcome, the Sikhs must roar out that they are not beggars but honorable warriors battling the trials and tribulations of life. They must not beg but rather strategically fight for what is their right. Only in this way will they resurrect the elan of their forefathers.