Sant Vani – The Bhakthi Poetry of Sikh Gurus

Adapted from the book ‘SINGER SAINTS OF INDIA: A STUDY AND AN ANTHOLOGY’ by RAJINDER SINGH VERMA

Saints have always touched the hearts of men in all ages and they have helped man to understand god and have acted as a facilitator to take them across from this bhavsagar to the state of god. Devotional poetry of the Sikh gurus has played a major role in the Bhakti movement of India. It represents the spirit of the ADI GRANTH, the most important scripture that medieval India has produced. It revolutionized the existing religious thought and added a new dimension to it. The venerable GRANTH is remarkable not only because it describes the mystical experiences of Sikh Sant Poets, but because it helps man develop a complete and real spiritual personality and inculcates in him the need to lead an ethical life. This catholic anthology also includes hymns written by early poet saints, some of them Muslims like Kabir and Farid who were considered like-minded folk and Sikhs because they articulated universal spiritual truths.

The poetry of Sikh Gurus is a symbol of integration between different religions and races. It is a piece of sublime literature and storehouse of perennial wisdom. The main topics which predominate the whole Guru poetry are the same as in all mystic poetry of the world.  A yearning of the heart to apprehend the supreme reality and to achieve unification with it. They enshrine the Sikh concept of Bhakti which can be called Bhava Bhakti (Bhakti through emotional attachment) or Prem Bhakti (Bhakti through love). God for the Sikh Gurus is the final truth and their bhakti is only for Him. Sikh bhakti is nlrguna and nirakara and does not worship any deity like Rama, Krishna, Siva or Mother Kali. They discard all the deities of the Hindu pantheon. The belief inculcated is strictly monotheistic. Sikh bhakti requires complete sublimation of one’s lower self. No human instinct can disturb his contemplation. Mentally, he is always Godward and even death cannot frighten him.

In order to make their feelings easily perceivable by the common man, the Guru poets employ living images of father, mother, brother, friend and husband. While personifying God as mother and father and themselves as His children, the Guru poets highlight perfect obedience to God and His will. In the relationship of brother and friend, they assert that God lives not only in the flights of mystics ‘but also in everybody. The qualifications for
appearance before God are unflinching faith and spirit of selfless service to Him. To consider God as husband and feel oneself as a wife is to imply deep attachment between Bhakta and Bhagwan. Thus the Guru poets have expressed their popular concept of self-surrender to God. Continual remembrance and total devotion to God are the traits of such a wife i.e. Bhakta. These Guru poets believe that to have a perfect guru and to act in accordance with his teachings, is essential for God realization. That is why guru is exalted so high that no distinction between Guru and God is made. Guru is even superior to God. But the guru is never accepted as a body. He is adored as a spirit. He is a mere vehicle for transmission of the impersonal truths and anyone that imparts that truth, be it a human being or a book, is the Guru. Guru is not a person, however exalted he may be, but Brahman Himself. He is the true instrument of God’s will and is commissioned by Him
to reveal the truth to humanity. Thus the Guru is both human and God-like.

The Sikh Gurus challenge the validity of yoga and disapprove of its current practice of yoga, which is only symbolic, deceitful and mercenary. The Guru poets hold that control over senses is not necessarily conducive to grip over mind also. They do not recognize it as the right conduct for God-realization and salvation. They do use yogic terminology to make their teachings easily understandable by the people, but they replace the traditional meanings of such words by new meanings. The Guru poets were averse to a life of inactivity and advocated continuity and spontaneity. They refused to enunciate any dogmatic philosophy because they favoured practicability of life rather than philosophical
speculations. In the poetry of Sikh Gurus, Jnan occupies an important position for it is the fountainhead of purification. It leads to realization of self and the Supreme Self. But they advise the jnani not to stop here for real jnan lies not in knowing, but in perception and identification with the Supreme Reality, Since the Guru poets do not believe in the traditional theory of Karma, their idea of punishment for sins is not so frightful. Moreover, they hold that the Supreme Power presiding over karmas and their fruit
is gracious and indulgent. God is the saviour simply because it is in His nature to pardon and save.

Bhakti to Guru poets is important but they do not deem it as an achievement of actions only. It is an upshot of the Lord’s grace. Bhakti is just to surrender the self to God. Like medieval saint poets, the Guru poets set great store by the company of saints. They assert that without participation in congregation, no object of sadhana can be attained. It is imperative to sit at the feet of a true guru, to listen to him and to act upon his teachings.

Prayer occupies a sovereign position in Bhakti of Sikh Gurus. Prayer is to be offered only before Guru or God and to no other deity or human being. Prayer can be made with the use of speech as well as without words. Prayer is a way of praising the divine virtues and pleasing God. A real bhakt always prays for the welfare of all and never for his personal gain.

Kirtan (Singing holy verses in praise of God with the help of musical instruments), is aimed at awakening the presence of God in the self. In kirtan, the mellifluous tunes which emerge from hymns, expressing mystical experience of the poet saints, really mesmerize both the singers and the listeners. The psalms, packed with lofty ideals and noble sentiments have a tremendous impact on the cultivation of a questing mind. God’s ‘Hukum, as a creative force, is highly esteemed by the Guru poets. It is supreme, unavoidable and unchangeable. Everybody must act according to hukam, the absolute truth, to enjoy bliss. Acceptance of the divine hukam is an initial step in following the path of bhakti. Equally important to Guru poets is nwn simrari (chanting of God’s name), which engenders the needful climate in the devotee’s mind. It bestows lofty ideals on him and ultimately helps in the attainment of perfection.