DEVOTION v RITUAL
Rajinder Singh ‘Arshi’
Background
A lot has already been written and said on the distinction between empty rituals and genuine devotion. One point which comes to my mind is that many of our ceremonies and daily devotional activities, even when they satisfy the criteria of intent and substance, become an issue. These ‘rituals’ if I may call them, for the sake of convenience, vary from Gurdwara to Gurdwara. This is further complicated by the interpretation placed on them be the various thaaths, deras and sampardayiks (organizations). The different interpretations of our rituals become divisive and lead to ‘grouping’ and ‘clubbing’, Those, outside the circle are not accepted as practicing Sikhs by the members of that particular sanstha (religious body or organisation).
This can be seen from the fact that in addition to the mainstream Gurdwaras there are many places of worship, aligned to the beliefs and rituals of a particular creed or philosophy, being established increasingly in the UK and other parts of the world. In addition to the aesthetic differences in ethos, vision and ‘metaphysical-mystical’ philosophy, we are still not agreed on the acceptable bana (dress code) of a Sikh. Some even judge a Sikh by the colour of his turban or the way he grooms his beard. To some even an unshorn beard kept neatly groomed is not acceptable. The degree to which a lady can use make up is also an issue with many. We have numerous such issues, and in the face of these, minor differences in ceremonial rituals fade away into insignificance.
Defining Ritual
Ritual derives from the word ‘rite’ (a noun) and ‘rite’ literally means a ceremonial form, or observance, in particular that pertaining to religion, a liturgy. Therefore, ritual (also a noun) may be defined as a manner of performing divine service. Thus, ritual, in itself, may not necessarily be a pointless exercise. It only becomes pointless if it is performed without genuine devotion, conviction or meaning. If the end result is genuine devotion, to advance spiritually in order to serve humanity, then the observance is good and justifiable.
Devotion and Shabd Guru
In Sri Guru Granth Sahib we come across the pankti ‘Shabd Guru surat dhun chela’ 943 (Shabd is my Guru and my spiritual consciousness, attuned to the Shabd is its disciple. The Shabd Guru brings about equipoise (tikau – sehaj avastha) in the realm of my inner being. Thus my spiritual consciousness becomes the disciple of the Shabd. If we look at a rite prima facie, then even the ‘sajda’ (matha tek) to the Guru Granth Sahib is ritualistic as are many other acts relating to ‘Ardas’, ‘Sehaj Path’ and ‘Akhand Path’ to name a few. Of course, enacted with conviction and good faith, these can be seen as acts of genuine devotion and not as rituals.
Rituals performed without any purpose, or real understanding, are pointless and futile exercises. Thus, it is not just the rituals that are empty but the people who perform these who are hollow of any spiritual propriety. Acts which do not equate to true devotion are, without doubt, rituals.
Let us take the example of washing the marble, with milk, at the Harmandar Sahib (Golden Temple) Amritsar. Some believe that this is a futile ritualism. I, too, took that view until it came to my notice that this is done to allow the marble to remain white by absorbing the milk. If this is scientifically true, then it is not an empty ritual, unless a cheaper and equally effective way of maintaining the whiteness and freshness of the marble are available. If cheaper means can be found then the same milk ‘absorbed’ by the ‘porous’ bodies of the needy and the poor will please Guru Ji more. It was Guru Gobind Singh, I think, who once said ‘gareeb the moohn meri golak’ (the mouth of the poor is my treasury). Therefore, many would agree, the milk fed to the needy and the poor will please Guru Ji more than pouring it on marble, irrespective of where the floors are situated.
It is very difficult to draw a line between what is a ritual and what is true devotion. Many would argue, washing the marble at the Golden Temple with milk is a futile ritual as is the changing the texture and thickness of ‘rumallas’ geared to the weather or season. However, maintaining a proper room temperature in ‘Sahckhand’ (resting abode of Guru Granth Sahib) to avoid dampness which can affect the fabric and paper embodying the Guru Granth Sahib is justifiable.
This article only scratches the surface of a major issue facing Sikhism in the 21st Century, when our youngsters are increasingly questioning both the theory and practice of Sikhism. A thesis can be written on the issue of ‘ritual’ alone but we have many more issues which deserve equal, if not greater, attention.
Conclusion
All our differences of perception and belief, mentioned above, come in the way of integration of the Panth. Even if we succeed in bringing about some measure of reform in simplifying our ceremonies and the manner of devotion (which is whole-heartedly welcome) we still need to ensure that these measures find global acceptance for the sake of the unity of the entire Sikh Nation. Perhaps this is an issue which will need a discussion of its own.
15 September 2016