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| Mahabharata And Guru Granth Sahib in A Comparative Perspective | |||||||
| Paper Id :
16518 Submission Date :
12/08/2022 Acceptance Date :
20/08/2022 Publication Date :
25/08/2022
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| Abstract | Comparison of ancient classics(Mahabharata) with modern scriptures(Guru Granth Sahib), though both of them may be spirited in religion, raise difficulties because of different historical times geographical locations, place and situation. The origin of the Mahabharata goes back to several centuries before Christ whereas the Sikh Scripture, Guru Granth was written in 1604 A.D. .Nevertheless, for the sake of clarity and elucidation,an exercise in bringing up some points of comparison and others of contrast has been undertaken in guarded manner. | ||||||
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| Keywords | The Mahabharta, Sri Guru Granth Sahib, Dharma, Dharam, Yogakshema, Dharam–Yudh. | ||||||
| Introduction |
The only way to compare texts with such a wide span of time can only be in terms of political philosophy, ideas and concepts. There can be both similarities and differences in this field also. The attempt here is to bring out relevant comparisons and contrasts. Obviously, the social conditions in the historic times that the Mahabharata deals with and those that pertain to early 16th century reflected in Guru Granth have very little in common. But surely human nature being what it is and some of the problems eternally faced by societies can produce area of comparisons and distinctions. |
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| Aim of study | The aim of this paper is to seek answers to some questions, e.g., whether the Mahabharata and the Guru Granth were inclined to support the theory of theocracy or they both strengthened welfare concept of State. This involves a discussion of the relevance or irrelevance of our Scriptures to the Modern democratic culture for a clear understanding of contemporary politics and historical evidence. This paper further examines whether, on the whole, the principles of governance as outlined in Mahabharata and Guru Granth have validity for the modern Indian Society and whether the scriptural formulations provide us a coherent, logical and consistent theory of the state to suit the requirements of the Indian Nation. | ||||||
| Review of Literature | Bharathi S. Rai & Manjula K. T in their article “Re-inventing Karna of
the Mahabharata with a Renewed Perspective- A Review of Literature”emphasized
that The Mahabharata epic is a treasure trove of moral, ethical, and
life-changing truths that can lift a man's life out of a state of turmoil.In Mahabharata;
dharma is law and law is dharma; dharma is the supreme law
of nature; it regulates and sustains the universe. Dharma is the essence
of existence, and it is also the core theme of the Mahabharata .There is a necessity in society to identify and
value the extraordinary qualities of great accomplishments without considering
lineage. To understand the social &
cultural environment of our contemporary society vis-a-vis the previous 'yuga'
; we need to have a deep insight into
the value system propagated during Mahabharata times.[1] Chittaranjan
Roy also believes that Mahabharata has its modern, contemporary relevance
for the present generation in search of ideals. It provides generally, the
foundations and norms on which human societies can be restructured. On the
ethical plane, The Mahabharata describes the eternal conflict between ‘Dharma’
and ‘Adharma’ with the ultimate victory of good over evil.[2] Gurdeep Kaur has written that in Sikhism unlike Ancient
Scriptures, there are no corpus of civil and political laws of divine sanction,
nor rigid theories or dogmatic pronouncements on statecraft. Sikh Gurus
confined themselves to the basic principles of ethics and morality for the
uplift of humanity to be followed by the society and the state. In Sikhism, the
ruler and the state are identifiable and so when the Gurus discuss or criticize
the ruler, they imply the state in its functional aspect.[3] |
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| Main Text | The Mahabharata as an epic is also a political treatise
which can be classed as a work on polity. It also serves as the enormous
foundation upon which the majestic structure of ancient Indian religion and
thought is built.[4]The rules of administration for both normal and critical
times are strikingly similar in the Mahabharata and the Guru Granth and are
derived from two distinct sources, as identified in ancient works on polity and
modern political theory. Both texts appear to be governed by ethical and
realistic values. The Mahabharata and the Guru Granth are examples of living literatures which
have powerfully influenced the minds of the rulers as well as the ruled.They
are treatises on political righteousness on the one hand and statecraft on the
other,with differing emphasis. They are relevant to all ages and conditions
because they deal with eternal issues of life and politics. Both of them
established supremacy of spirit over matter of ethics over politics.The
Raj-dharma of the Mahabharata and the Sikh concept of dharam –yudh show how
power is to be used in normal and critical times to take the society in the
right direction. It is, therefore, prescribed that the ruler should be able to
differentiate between good and bad in order
to use force for right ends. Thus, both emphasized integrity and character of those who wield
power. The Mahabharata's entire purpose is to strengthen faith
in the victory of good over evil through the subjugation of adharma and through
the manifestation of eternal principles of goodness and truth. In The Sikh
concept of Dharmyudh(righteous war ) ;only a spiritual and enlightened person
can determine and guide the use of force in the right direction, since he has risen above narrow selfish interest
which is the main impediment in the path of righteous war. Therefore, Sikhism
emphasises Bhakti tenets in order to provide the proper direction for the use
of power.To put it another way, it is impossible for a person who lacks moral
and spiritual principles to decide when it is appropriate to employ force. In this
connection, Guru Gobind Singh applauds a person who applies his mind on war in
the name of God.[5] Both Sikhism and classical Hinduism, accorded primacy to
the society over the state.The prime significance of the Mahabharata over the
modern political theory comes from the sole fact that the Epic itself advances
the view that the state emerged within the Society. The common thread that
binds the two is the inherent distrust of the state because of its coercive
power and the principle that it is the society which is the master and the
state is the servant.The state was viewed as a tool of politics in the
Mahabharata to serve the spirit of dharma. A ruler is responsible for
maintaining peace on one hand and upholding the code of ethics and morality on
the other.[6] The Mahabharata recognizes subject’s right to replace the tyrant
king if there was no other remedy left to them. In Sikhism also,the subjects
have been given the right to raise their voice against the oppression of the
ruler. Sikhism regarded the state as a permanent feature of the universe but
kings are temporary. If they fail to carry out their responsibilities in a
morally upstanding manner, they can and should be removed by the subjects. Guru Nanak condemned the brutalities of the rulers of his
time without any fear and hesitation and called the people not to tolerate
their tyranny.[7]The divine origin of the kinship is stated in the Mahabharata
and the state is believed to have come into being due to the inspiration from
God. Sikhism also believes in the theory of the divine rights to the kings. The
Sikh Gurus were of the view that rulers must perform their functions as a
mandate from God. Guru Nanak’s assertions that only those were qualified to
rule were fit to do so and that those who conferred authority on the
undeserving were fools.[8] These comments imply that the unjust rulers have no
right to rule. The state in the Epic is a welfare state ( Yogakshema) which not
only stands for police work,but for all-round prosperity of the people. The end
of the state is the welfare of the people, which includes food, shelter,
medical care, and security. It stands for the fulfillment of fourfold
objectives of human life dharma(morality), artha (economy), kaam
(pleasure),moksha (salvation). Bhishma teaches king Yudishtra that the ruler
must feed his subjects and ensure that none of the subject should sleep hungry
any day.In the Sikh concept of the state
only such a person is fit to be a king who takes proper care of his subjects.
It is King’s duty to ensure that each and every person in his dominion gets the
things of bare necessity of day to day, such as,food,clothing,shelter and
employment. Guru Nanak commends such a ruler.[9] Sikhism also believes like Mahabharata that the state
should create conditions which may help the subjects to strengthen their
personality. A perfect king must, therefore, possess divine wisdom and always
consider the concerns of the subjects.[10]In a way, the prescription of Sikh
State is also that of a modern State.The Mahabharata introduced the idea of
royalty as a trust. If the monarch misappropriates public funds and uses them
for his own benefit, he will be judged to have committed sin and will go to
hell. According to the Bhagwad Gita, a man is only allowed to accumulate wealth
to fulfill his basic needs but if he claims more than the desired, he will be
punished in the court of God.[11] There are numerous verses in Gurbani where
the licentious lifestyle of higher class people is strongly denounced ; and are cautioned to avoid using dishonest means
.[12] According to Guru Nanak, if a piece of clothing is stained with blood,
how can someone who suck the blood of
the poor remain stain-free?[13] In the same manner it is mentioned in the
Bhagwat Gita that if someone eating without his own labor , it’s like
eating stolen bread.[14] The foundation
of the Sikh way of life is also primarily the principle of kirat (honest, hard
work) .[15] In the Mahabharata, Bhishma explains to Yudhistra about
his general responsibilities and emphasizes
on the latter's obligation to uphold justice for his subjects. For
hearing the complaints and answers of disputants in judicial suits,he should
always appoint persons possessed of
wisdom and knowledge of the world,as the just
state completely rests upon a proper administration of justice.’[16]
According to Sikhism also,dispensing justice is the foremost duty of a ruler.
The ruler can become a true ruler only when he delivers justice to his
subjects.[17] In the Epic, Bhishma is said to have told king Yudhishtra that
there is no other eternal duty more obligatory than the protection of the
subjects.Similarly,in Sikhism,it is the
holy duty of the ruler to protect his subjects and ensure their security.[18] In the Mahabharata and Guru Granth, the question of
violence and non-violence has been treated in terms of the purposes for which
it is used.Violence or non-violence are merely means, not ends in themselves.If
nonviolence is unsuccessful, using force
for a good cause is justified.[19] In the Bhagwad Gita,Lord Krishna advises
Arjuna to take up arms in order to protect the values of dharma and to perform his duty against the
selfish and unrighteous exploiters.[20] Human nature being what it is,a
completely non-violent society is impossible.Some kind of violence is
inevitable. In order to check the forces of disorder and to prevent anti-social
forces to succeed,dand( Punishment) is essential and the ruler has to
justifiably perform the police functions.Guru Nanak,like Lord Krishna in the
Mahabharta, was also not against war for righteous cause. To quote:The braves
have the right to die, as long as they do so for an honorable cause.[21] Guru
GobindSingh also stressed the necessity of using force to uphold righteousness
[22]. It is clear from the Sikh history that when the sixth and the tenth Gurus
chose the path of force,it was done only to defend righteousness and also as
the last alternative after the heroic sacrifices made by the fifth and ninth
Gurus were ineffective in softening the cold hearts of the Mughal emperors who
ruled India at the time.[23] Guru Gobind Singh wrote Chandi di var,dealing with
battles of Goddess Durga to upheld righteousness and justice.[24] While comparing the Mahabharata with the Guru Granth,one
has to be careful in understanding the distinction between varna and caste.In
the early Sanskrit classics, there are references only to the varna order which
in later English interpretation has been equated with the caste system.The
confusion between these two statements arises from the fact that the caste
system is actually a degeneration of the
original varna order. When the Mahabharata refers to the varna classification
of society, it does not imply any hierarchy,i.e., higher and lower in society, but
the caste system generally involves
hierarchy, discrimination, injustice, exploitation,and so on.Hence when the social
reformers like Swami Dyanand or Guru Nanak attacked the caste system, they were
justified because after the 12th century A.D., there was a deterioration of the
varna system.No basic Hindu scripture , including the Mahabharata,sanction an
outrageous treatment of the untouchables who were always the worst victims of
social injustice based on caste inequality.[25] Even Mahabharata states that moral excellence of an individual
is not to be judged with reference to his caste,status or occupation.[26] The
classical Sanskrit texts maintain that everybody is born Shudra but it is the
Karmas or the attributes of character that places a person in the category of
either a Brahmin,Kshatriya,Vaishya,or shudra. If there has been any
discrimination based on untouchability ,it is purely on hygienic grounds and
not on grounds of birth or occupation.The whole varna order was conceptualized
on the basis of horizontal,not vertical, functional distribution of social
responsibility. However,at the same time,the factor of heredity has been given
due importance in the consideration of classifying society into different
functional groups.Even the modern genetics recognizes the heredity factor while
choosing occupations.[27] Sikhism rejects the caste system without casting an
aspersion on the Mahabharata Varna system.Sikhism regards all human beings as
equal and created by God. None is good or bad by birth .It is the actions which
make a man good or bad. [28]
There is a common preference for the interaction of religion and politics in Mahabharata as well as in the Sikh religious texts. Religion is supposed to be the guiding philosophy of the state.Yet the two cannot be described as theocratic states because the essentials of a theocratic state are,one ,that the state should adopt a particular religion and ask the people to follow it; second,in a theocratic state other religious communities have a subordinate status. They are not full citizens. Third,they all prescribe to a particular holy book and prescribed punishment for those who do not follow it;and fourth ,there is an official hierarchy in the religious domain.None of these criteria apply to either Hinduism or Sikhism. However, religion at the same time, also acts as a powerful force for ethical ideals to rule over social, political, and economic life. |
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| Methodology | In a study of this nature, author has adopted descriptive and analytical methodology in a historical perspective. |
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| Conclusion | The Mahabharata and Guru Granth, both rejects the idea of a secular state in it western orientation.A secular state is one in which politics and religion are completely segregated.The state has nothing to do with religion.However, the traditional Indian concept of secularism,i.e., sarva dharma sambhawa is the ideological plank of both Hinduism and Sikhism.In this context,religion is interpreted in wide,human, universal sense and not in its narrow,fundamentalist,and sectarian approach.The commonness between Ancient Sanskrit classics, the Mahabharata with the Sikh Scripture lies in the basic position of the relationship between ethics and Politics. In both, ethics, sourced in religion, is the guiding philosophy of the state and yet, the idea of a theocratic state has been rejected. Dharma and dharam are almost synonymous and the guidelines for the state are subjected to its dictates. Both accord primacy of dharam over the state and discard the theory of divine rights of the king. The concept of an absolute unlimited kinship is commonly unacceptable and the people are accorded the right to resist the authority of the ruler. While in Hindu tradition, duties are assigned in accordance with Varna System, the Sikh Granth finds the caste system anti ethical to the concept of equality and fraternity. Protection and welfare of the people are the highest goals in the two broad theories. | ||||||
| Limitation of the Study | Comparing Guru Granth with different philosophical ,Cultural and religious contexts has been extremely difficult task. Besides the selection of a text for comparison because of different time, location, situation adds to difficulties.Since the Sikh Gururs were neither professional political theorists nor system builders in political philosophies, their scattered writings and spoken words from authentic historical documents need to be put in a logical, coherent shape for comparison with other streams of political reflection. | ||||||
| References | Primary Sources
Arjan Dev, Guru, Adi Sri Guru Granth Sahibji, (Sri GurmatPress, Standard Pagination,1604)
Translation
Singh,Gopal,Guru Granth Sahib,in four Vols.( Gurdas Kapoor and sons,Delhi,1964)
Gobind Singh,Guru,Unique Drama( Bachitar Natak) and Akal Ustat,Translated by Sant Singh Sekhon,( Guru Gobind Singh Foundation,Chandigarh,1968)
Secondary Sources
1.Dhillon,G,S.,Sikh Religion and History,( Roxana Printers,Chandigarh,1991).
2.Goel,B.S.,Srimad Bhagawad Geeta,( Third Eye Foundation of India,Delhi,1986).
3.Kaur,Gurdeep,Political Ideas of the Sikh Gurus,( Deep and Deep Publications,Delhi,1990).
4.Puri,Sunita,Advent of Sikh Religion: A socio-Political Perspective,( Munshiram Manoharlal Publishers Pvt.Ltd.,New Delhi,1993).
5.Radhakrishnan,S.,Religion and Society,( George Allen and Unwin,London ,1956).
6.Radhakrishnan ,S., Eastern Religion and Western Thought,( Oxford University Press,Delhi,197 5).
7.Sankhdher,M.M.The Concept of Welfare State,( University of Delhi,1974).
8.Singh,Khushwant,A History of The Sikhs,2 Vols,( Princeton University Press,New Jersey,1978).
9.Walli,K.,The concept of Ahimsa in Indian Thought,( Bharata Monisha,Varanasi,1974). |
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| Endnote | 1. Bharathi S. Rai & Manjula K. T (International Journal of Management, Technology, and Social Sciences (IJMTS),(ISSN: 2581-6012, Vol. 6, No. 2, August 2021) 2. Chittaranjan Roy, in edit book “Politics in India” ,M.M.Sankhdher & Gurdeep Kaur,( Deep and Deep Publications,2005). 3. Gurdeep Kaur,in Political Science Annual 1998-1999( Deepa and Deep Publications,2000). 4. See M.M.Sankhdher,Reflections on Indian Politics( New Delhi1974),p.316. 5. Dasam Granth Krishnavatar,p.570. 6. See B.P.Roy, Political Ideas and Institutions in the Mahabharata(Calcutta,1975). 7. Sri Guru Granth Sahib( hereafter SGGS),p.1288. 8. Ibid.,pp.1039,1286. 9. Ibid.,p1331 10. See J.S.Bains,”Political Ideas of Guru Nanak”,in the Indian Journal of Political Science( Oct-Dec.1962),p.318 11. Radhakrishnan,Eastern Religion and Western Thought ( Delhi,1975),p.364 12. SGGS,P.1379To quote Sheikh Farid; "Rukhi sukhi khaike,Thanda pani piu,Frida dekhi prai kopri na tarsae jiu". 13. Ibid.,p140 14. See M.M.Sankhdher,Understanding Gandhi Today( New Delhi,1996),p.75 15. SGGS,1087 16. See B.P.Roy,op.cit.,p.231 17. SGGS,p.1087.To quote Guru Amar Das“While sitting on the throne of truth administer justice and this will unite thou with the True one.” 18. Ibid.,p376.To who can Thy servant now pay obeisance,WhenThou,the king, preservest HIS honour 19. Kashelya Walli, “The concept of Ahimsa in Indian Thought “(Varanasi,1974),p.32 20. Quoted by S.Radhakrishnan, “Religion and Society”( London,196),p.202 21. Ibid.,p.579- 580. 22. Dasam Granth,Chandi Charitra,p.89 "O God, grant me this boon;Never should I turn away from good deeds;Nor when fighting adversity should I be afraid; But with a firm resolve, should I achieve victory;Over my heart should I have complete control.O Lord, this is what I crave of Thy Name,When finally time comes for me to rest,Let me die in the thick of the battle" 23. In Zafarnama, Guru Gobind Singh boldly asserts his mission of Tegh ( force/Sword). To Quote: "When all the peaceful means to upheld righteousness fail,then it is right and lawful to take the sword in hand". Ibid.,Zafarnama,p.1390 24. Cf. SangatSingh,The Sikhs in history ( New Delhi,1996),p.83While completing Krishna Avtar,he emphasized that "Dharam (the rule of law) cannot be formed without political authority, and without dharam, society was an amalgam of slime.” 25. Bhagwad Gita,XVIII,46.Cf.Sunita Puri, Advent of Sikh Religion ( New Delhi,1993),p.110 Not the accident of high birth, not strict observance of rules pertaining to the duties of social grade but the inner psychological attitude of devotion for God, is alone capable of conferring emancipation upon the individual" 26. Mahabharata,XXX,21,2.Cf.Sunita Puri,Ibid.,p.410. “Truthfulness, charity, forgiveness, ethical conduct, self-control and mercy ,where these are, he is Brahmin. The presence of a forementioned virtues makes one a Brahmin and there absence a Shudra” 27. See M.M.Sankhder,”Misunderstood Manusmiriti”,in India Post ,U.S.A.,April 1994 28. SGGS,p.349- p.1330. “Recognise Lord’s light within all and Inquire not the caste for there is no caste in HIS world.Again: Ask not the caste of anyone, Ask in whose heart God has come to dwell,Caste is known there by the deeds by one.” |
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