(Rajinder Singh ‘Arshi’)
1 Sat Yug or Satyug (age of complete truth – duration 1,728,000 years)
2 Treta Yug (age of 75% truth – duration 1,296,000 years)
3 Duaper Yug (age of 50% truth – duration 864,000 years)
4 Kal Yug or Kalyug (age of spiritual darkness and ignorance – duration 432,000 years)
Kalyug, the current cycle of age, is believed to have commenced 3102 BC. We are presently living in this Dark Age. Guru Nanak’s Japji Sahib (1) is the synopsis (summary) of the rest of the Adi Granth (2), whilst Mool Mantar, the prelude to the Japji Sahib, is the principal mantra. It is also very appropriate that Adi Granth commences with Japji Sahib, the Morning Prayer – what better way to begin one’s day.
It is not just a coincidence that the first Shabad in the Adi Granth, which follows Japji Sahib and the other Nitnem (daily) Prayers, is a reminder (a warning) that we must not forget Lord’s Name in the quest for materialistic gains and earthly pleasures (moti ta mandir usrai ratni ta hoe jardao – GGS 14). Equally, this shabad warns us against pursuing mystic powers in order to perform miracles and hold sway over people, as this only pumps up one’s ego and detracts from Lord’s Name.
So how do we avoid the trap of materialism? Guru Nanak proclaims “Kalyug meh kirtan pardhana gurmukh japiyae lae dhiana” (GGS 1075). In this Dark Age singing His praises is the foremost way to achieve peace and harmony in our turbulent world; the pious (gurmukh) must meditate in earnest on His Name. For the jiva (3) this is the best way to moksha (eternal bliss, unification with the True Lord).
Kalyug, personified, is the power whose main objective is to lead the jiva atma (3) astray. Guru Nanak is acclaimed as the ‘avtaar’ (saviour) of the Dark Age. Kalyug felt threatened by Guru’s presence, in what he (Kalyug) considered was his era. Kalyug thought that by weakening Guru’s will, and therefore, his resolve, he could subsequently dominate Guru Nanak. This would in turn ensure Kalyug’s supremacy at all times.
Kalyug, thus, confronted Guru ji assuming many horrific, scary and frightening forms, hoping to intimidate Guru Ji and his companion and childhood friend, Bhai Mardana, into submission. When Guru Nanak refused to waiver, Kalyug was deeply impressed and sought Guru’s forgiveness for these shameful acts. By way of repentance Kalyug offered Guru Ji worldly comforts, wealth and power. He even offered to confer on him mystic powers, so that the world may live in his awe and reverence.
It was then that Guru ji recited the shabad “moti ta mandir usrai ratni ta hoe jardao”, shunning all worldly pleasures and comforts, and remaining steadfast in his resolve to serve God and His people. He refused to forsake God’s name in exchange of a palaces, kingdom, gems and other worldly treasures. He called out “O’ Lord let not these worldly desires stand between me and You – may I never forget Thy Name”.
In the 21st Century the need for singing His praises and practising good and true values should be of paramount importance. Bani in Adi Granth is for most part based on classical ragaas. The sound of Gurbani set to musical notes will correct the imbalance created by the wrong-doings of us mortals and the constant web of evil woven by increasing immoral values prevailing in our society. Sikhism is the religion best set to offer the panacea to rid society of the evil designs of Kaljug not only in the 21st Century but for many centuries to come.
There is growing concern amongst Sikhs that Sikhism is in great danger. There is some justification for thinking in that manner. France, USA, and Islamic fundamentalists are always targeting Sikhs, so much so that even in India there are several extremist Hindu organisations bent on destroying Sikhism. It is a pity that the very people for whom Sikhs have sacrificed so much should ridicule and humiliate them. Recently an article appeared on the internet disclosing a Christian Sect’s plans for targeting poor Sikhs, in particular the Sikhs from the Jatt community (commonly referred to as Jatt Sikhs (4)), for conversion to Christianity. But this should come up as no surprise because Christianity, in general, is a missionary movement and converting others to Christianity has always been top most on its agenda. However, the aim of this article is not to debate this point.
It is even a greater pity that Sikhs are their own worst enemies, otherwise how do you explain so many factions and divisions amongst the Sikhs. This is, of course, a separate issue and deserves an article in its own right.
The way forward for Sikhism in the 21st Century is to remain steadfast in its beliefs and build on the teachings of the Sikh Gurus. Sikhs must identify themselves as a nation, which whilst adhering to their beliefs, customs and traditions also respects other schools of thought and philosophy.
Guru Arjan, the Fifth Nanak, reflected this when he said: Naa ko bairee nahee begaanaa sagal sang hum kao ban aaee – GGS 1299 (no one is our enemy nor do we regard anyone as a stranger. We get along with all (GGS 1299). This must be the only way forward.
(1) Japji Sahib represents the essence of Sikh Teachings. It sets up the main theme for the rest of Adi Granth. Being the work of Guru Nanak, it occupies the opening place in Guru Granth Sahib.
(2) Adi Granth literally meaning the First Book embodies the Sacred Scriptures of the Sikhs. Guru Gobind Singh ordained the Adi Granth to be the next and the final Guru of the Sikhs and is therefore revered by the Sikhs as the ‘Holy Guru Granth Sahib’.
(3) jiva: a living being, but the term is also used when referring to the immortal essence of a living being (human, animal, fish etc). When referring to the soul the term ‘jiva atma’ is often used.
(4)Jatt Sikhsare a hard working farming community from the Indian subcontinent. 11 million in number, they form 42.5% of the population of the Indian State of Punjab.
For simplicity, throughout this article, I have referred to the masculine gender but, wherever appropriate, this should be read as including the female gender.
The author most humbly regrets any inaccuracy or errors in interpreting Gurbani or quoting facts.
Copyright: Rajinder Singh ‘Arshi’ (8/2008)