A lot of discussion is going on these days on the subject of Sikh scripture being as one of the Vedas. We are told that Sri Guru Granth Sahib is the fifth Book of Knowledge in continuity of and at par with the ancient Indian four books of knowledge, known as the Rig Vega, the Sam Veda the Yajur Veda and the Atharva Veda.
Ata recent international conference on Sikh religion, it came to many of us Sikhs as a surprise when a Sikh professor from a University in Punjab put forward very clearly, though cautiously, the idea that Sri Guru Granth Sahib of the Sikh people is the fifth Veda.
A new book “Celestial Song” by Swami Rama, has appeared on the book market, according to which the Sikh Scripture is nothing but a restatement in simple terms of the Vedas, and that Guru Nanak gave nothing new, and by implication nothing significant to the world. Referring to Guru Nanak, the book states:
He actually in fact professed little new, But he brought ancient ideals into clear view.
He claimed the Vedas in living, practical terms, Their intent in his discourse he reaffirms.
One can understand intolerant non Sikh’s attempts to devalue Sikh Gurus’ message to the world, but a point that strikes most curious about “Celestial Song” is that it has received a warm welcome from a section of Sikh scholars and intellectuals lowering the image of the Sikh Gurus and their teachings as enshrined in the Sikh holy book.
The pace at which the events are moving now, we will not be surprised, if soon a book, putting forth the thesis of Guru Granth as being one of the Vedas, is published under the name of a zealot Sikh scholar.
Here, we intend to examine briefly, as to how the idea of making the Sikh Scripture as one of the Vedas will be received by various groups of people.
THE HINDU PR’FSTHOOD
How w..! the Hindu priesthood react to the idea of treating Sri Guru Granth is a Veda? Will it accept that par with the Rig Veda? Will it accord the same reverence as it does to the Sam or the Yajur Veda? Before answering these questions we have to take into consideration the following points:
1, From the very beginning, Sikh religion has been perceived by Hindu priesthood as being antagonistic to the Vedas. We have it on record that during the time of Guru Amar Das, the Brahmins lodged a strong complaint with Emperor Akbar to the effect that the Guru be checked from undermining the sacred teachings of the Vedas. The Guru’s acts listed subversive to the Vedas were:
- no recitation of Hindu Gayatri Mantra;
- nonobservance of shradas and other rites:
- not permitting image worship among his followers; and
- not using the devabhash (Sanskrit) in his sermons.
The act of christening Guru Granth as a Veda means the bringing of Sikh religion closer to Brahminism. But we wonder as to how this could be made possible, especially when Sikhism remains the same (if not moved miles away. from Brahminism) since the time of third Sikh preceptor.
- The Sikh Scripture does not grant any privileged position to the Hindu priests. It does not share the Vedic way of exclusive Brahminic right to teach religion or to perform religious rites and ceremonies. It does not even subscribe to the Hindu practice of ordained priesthood.
In the light of the above patent disparities between the Guru Granth and the Hindu scriptures, will the Hindu priesthood go as far as to accord the former, the status of a Veda?
- Thirdly, there is the thorny question relating to Bhagtas like Kabir and Nam Dey. These inspired saints did not find any favour with the priesthood of their times, for two main reasons. First, they were Sudras, the lowest among the Hindu social order. Secondly, being too radical in their view, they openly rebelled against the traditional Hindu system and all that it stood for. In the Hindu world, the Brahmin remains the undisputed teacher of mankind. Kabir openly challenges this age honored concept in these words:
The. Brahmin may be the guru of the world But not of the devotees of the Lord.
For he wastes himself like waste, being involved in the four Vedas.
Bhagat Nam Dev shows his displeasure of the Hindu books for their being too partial to the Brahmins, in these words:
There are Vedas, Puranas and Shastras without number, But I will sing not their songs.
Unfortunately (perhaps, fortunately for us Sikhs), the inspired word of the rebel Kabir and Nam Dev is contained in the pages of Sri Guru Granth Sahib. Will the Hindu priesthood agree to give the status of a Veda to a scripture which contains the seeds of sedition against the Brahminvad?
THE VAISHAS AND THE SUDRAS
The attempts on the part of too zealous scholars who want to see Sri Guru Granth Sahib at a in the position of a fifth Veda, will put us Sikhs, as a community, in a direct conflict with the two low-grade groups of Hindu society. The Vaishas and the Sudras will not look with a kind eye at any move aimed at installing Sri Guru Granth as the fifth Veda, since the act will result in the dethronement of their own holy books. What our Sikh scholars need to know is the fact that there is already in existence a fifth Veda.
In “Hindu Civilization”, Dr. Radha K. Mookerji observes:
..The IthasaPurana already figures a recognised subject of study, and to further designated as the fifth Veda, the Veda for the laity, along with the Epics”. The Ramayana and the Mahabharta and the ItihasPurana, collectively have already been designated as the fifth Veda for the Hindu laity represented by the Vaishas and the Sudras. It should be further noted by our Sikh scholars that the fifth Veda of the common stock of Hindu society, is not considered at par with the first four books of knowledge. It holds a status considerably lower than the one enjoyed by the Rig, the Sam, the Yajur and the Atharva Veda.
THE SIKHS THE SIXTH VEDA.
The birth of the fifth Veda already occupied, at the best what the Sikh scholars can hope to get for their scripture, is the title of a “Sixth Veda”. This position, if accepted by the Sikh masses will have the following significant implications for them.
- An Inferior Scripture:
The moment the Sikhs come to accept Sri Guru Granth as the sixth Veda, they have to contend with one very unpleasant reality. The Sikh Scripture will be relegated to the position of being a book of very low order. As the fifth Veda of the Vaishas and the Sudras is lower than the first four, so will the sixth Veda of the Sikh people be treated lower than the fifth one.
In effect, we will be having three different gradations of the Vedas, the first four occupying the first place; and, the fifth and the sixth, occupying the second and the third place, respectively, in the hierarchy of Books of Knowledge.
- The Inferior People:
By bringing their holy book in line with the Vedas, the Sikhs will of necessity be bringing themselves as people, as well, in alignment with the Hindu people. In Mantras 1112, Chapter 90 of Mandala 10 of the Rig Veda, we are reminded that at the time of creation of the world when all of the devas (gods) sacrificed Purusha, they made the Brahmins, the Kshatriyas, the Vaishas and the Sudras, respectively, out of the mouth, the arms, the thighs and the feet of the sacrificed deity. That is the reason the Brahmins enjoy the highest and the Sudras have to put up with the lowest rank in the Hindu social order.
It is indeed a misfortune of the Sikhs. The Rig Veda is silent as to how did they come into being. Since there is no mention of the mode and manner of their origin in the Veda, for all theoretical and practical purposes, the Sikh will be treated as falling outside the pale of fourfold social system of the Hindus. The “outcaste” is the right word for them. In Hindu thought, the status of the outcastes is lower even than that of the Sudras who enjoy at least certain marginal rights, by virtue of their being within the Hindu society.
Will the Sikhs readily opt to accept this disgraceful position for themselves?
The seemingly grateful idea of “elevating the status” of Sri Guru Granth Sahib to that of the Vedas, carries along with it many sinister consequences for the Sikhs and their religion. The sixth Veda (the Sikh Scripture having made subservient to the Rig, the Gayatri Mantra of the latter will gain precedence over the Mool Mantra of the former. This will mean that in their morning prayers, the Sikhs will be worshipping the sungod Surya instead of the OAnkar (the Formless Being) of Guru Granth’s conception. The gods like Agni, Indra, Chandra, Vayu, Varuna, Mitra, Maruts, Yama and twin Asvins, and goddesses like Aditi, Sarasvati, Usas and Vak will not be left behind. They will all become objects of Sikh worship. The most simple principles of Sikh ethicospiritual conduct, viz., “Ever Remember Thy Lord”; “Earn Thy livelihood through honest means” and “Share thy earnings with others”, will soon be replaced by number of complex rituals connected with Fire Sacrifice that is considered a most auspicious act in the Vedas. Guru Nanak and his spiritual successors, having devalued as authors of a ‘lowgrade’ scriputre, will soon be eclipsed by Gautama, Bhardvaj, Vishwamitra, Jamadgani, Vashishta, Kayashap, Attri, and other poet writers of the Vedic hymns.
The end result of all this will be that Sikhs will be moving five centuries back in history to the point of time when Nanak was not born as yet, and they were mere Hindus.
One wonders, what force is acting behind the scenes to see the Sikh Scriptures become one of the Vedas? (It is certainly not the Brahminic priesthood located at Banaras, Kurukshetra or Puri). And, what is the hidden purpose behind this move? (The purpose is definitely not purely religious in nature),
Perhaps, our Sikh scholars and intellectuals who are copartners in spearheading this move, will answer the above questions for the sake of their lay brethern.
Article extracted from this publication >> June 26, 1987
