The Waters of Humility

God may be referred to as the Infinite Spirit – omnipresent, self-created, loving and fearless, without animosity, and the sustainer of peace absolute. Human beings, on the other hand, may be referred to as the finite spirits or mortal beings, separated sparks from the Infinite flame we may call our Heavenly Father. The Infinite Spirit’s universality is human kind’s common denominator, or common spiritual bond. Realisation of this commonality generates love and respect for each other – an important ingredient for the establishment of global peace. We see thus, that spirituality and peace are linked. Yet without the establishment of inner peace an individual can in no way generate external peace. Such peace begins in the practice of humility, a human quality that awakens a deeper recognition of one’s place within the vast context of humanity. This awareness leads to an acceptance of difference in others, especially of their cultural and religious beliefs and practices.

God may be referred to as the Infinite Spirit –omnipresent, self-created, loving and fearless, without animosity, and the sustainer of peace absolute. Human beings, on the other hand, may be referred to as the finite spirits or mortal beings, separated sparks from the Infinite flame we may call our Heavenly Father. The Infinite Spirit’s universality is human kind’s common denominator, or common spiritual bond. Realisation of this commonality generates love and respect for each other – an important ingredient for the establishment of global peace. We see thus, that spirituality and peace are linked. Yet without the establishment of inner peace an individual can in no way generate external peace. Such peace begins in the practice of humility, a human quality that awakens a deeper recognition of one’s place within the vast context of humanity. This awareness leads to an acceptance of difference in others, especially of their cultural and religious beliefs and practices.

The characteristics of humility are epitomised in the following verse from Sri Guru Granth Sahib Ji in which water flowing downwards, as it does of its own free will, is analogous to a deep humility that may be found in any person – rich or poor. This kind of person will be of service to all other people. He or she will obey any of the Guru’s commands. He will become very active when the going gets tough, and keep their cool at other times. Both in testing and normal times, they provide comfort to all. Having a calming effect in every kind of situation:

“Dharti Paeran heth hai… (Bhai Gurdas Ji). The earth is under our feet, and under the feet flows water. Water flows downwards; it can cleanse and refresh all people. It can take any colour or get into the shape of any vessel. It becomes hot in sunshine and cool in the shade, and is useful in both condition. Both as hot and cold, it provides comfort to people. Even hot water extinguishes fires, though as cold water, it extinguishes it more easily. This is the true mark of a Guru’s disciple.”

God has given us water in abundance, it is the lifeblood of creation, and without it all would become barren and inanimate. Chemically, it consists of a very simple formula – H2O, two atoms of hydrogen and one of oxygen. Despite the simplicity, man has not yet been able to create water in abundance. It cleanses and refreshes, it quenches thirst and is a pacifier of fire. It is a medium for holiness and sanctity yet it has qualities that symbolise humility. Humility, like water is a sustainer of spiritual values, which in turn nurture inner and outer peace.

Water is again used, in a different sense, in Sri Guru Granth Sahib Ji to illustrate the ultimate humility of a disciple: ‘Saad Ke Charan Toi Toi Pivaan…Drink water that has been used to clean the feet of the Saint.” In many places of the sacred text the Guru himself is yearning to wash the feet of his disciples and then drink the water.

The spiritual tradition of washing the feet of another person with water represents a double act of humility and is to be found in most religions. It signifies humility on the part of the ‘washer’ and also that of the ‘washed’ for both have to possess humility for this act to be performed. The act deflates the ego of the ‘washer’, generates enormous goodwill and harmony, and, at the same time, soothes the one whose feet are washed.

It is interesting to note, the Archbishop of Canterbury revived a 400 year old tradition by washing the feet of some members of the congregation with water. As the appointed custodian of one of the Christian faith denominations, the Archbishop demonstrated through his act, in a small but powerful manner, a humility that others can emulate. An act especially significant in the troubled times in which we live, when arrogance, the opposite of humility, is the source of so much suffering. Arrogance causes jealousy, malice and conflict, ultimately leading to war. Humility generates love, harmony and peace. Humility, like all other human qualities such as compassion, forgiveness, truthfulness, benevolence, selflessness and love is only ‘earned’ through God’s grace. It is a quality that can be acquired and nurtured through Simran and Sewa – through prayer and service. We should not ‘claim’ to own any of the above qualities. We should rather consider them as being on ‘lease’ to us from our loving heavenly father. In the strictest analysis what we can actually claim to be ours is only sin.

In a world torn with incessant strife, with arrogant human beings having an urge to exploit fellow beings, to out-do others, to inflict pain and suffering without remorse, the need of the times is to stop acts of terror and counter the retaliation that follows. It can come about through practicing humility in our lives. Acts of violence can truly, only be neutralised by reconciliation. The best form of revenge is forgiveness.

Where two worlds touch

Water has many physical and religious uses in the Sikh faith, it also carries spiritual and philosophical significance Indeed, water even has a personality, and is considered to be one of the 330 million Devtas (Angels). A Sikh must bathe every morning using water, as well as cleaning his or her hands before and after eating food.

Most historical Sikh Gurudwaras (Abode of the Guru), have a water pool nearby, or even next to it, called a Sarovar. Pilgrims bathe in the sarovar to clean themselves before going inside the Gurudwara. Sikhs also believe that bathing in the sarovars cleanses one’s sins, thus making one spiritually stronger. The most well known sarovar is the one that was built by the Fourth Guru, and is known as Amrit-sar in which stands the Sikh’s holiest shrine, Sri Harimandir Sahib (popularly known as the Golden Temple.)

Water is seen as a mediator between the physical and the spiritual world, and plays a significant part in some important ceremonies.

Any person may come into the fold of the Sikh faith by partaking of Amrit (holy elixir). Amrit is prepared by five devout Sikhs who prepare the holy elixir using sugar puffs and water with a Khanda (double-edged sword), which is moved in a to-and-fro manner, while keeping the sight fixed on to the holy water being prepared, and reciting five morning prayers from Sri Guru Granth Sahib Ji.

Five small palmfulls of the prepared Amrit are given to the person being baptised to drink, palmfulls of Amrit are sprinkled into the eyes, while a further five palmfulls are poured on the top of the head.

This is the method prescribed by the Sikh faith’s Tenth Master, Guru Gobind Singh Ji since March 1699. Before this time the Guru’s feet were washed with water, which became the holy elixir, Amrit, and when drunk by the disciples brought them into the fold.

The Tenth Master, Guru Gobind Singh Ji, after baptising the first five disciples, humbly requested the same disciples to baptise him, with the prepared Holy Water, Amrit. After taking Amrit, one is required to speak sweetly, and rid oneself of any malice. One must perceive God’s manifestation in all, and keep the mind pure by constant reciting of God’s Name.

Water is also thought to ward off bad spirits. Whenever Sri Guru Granth Sahib Ji, is escorted from one place to another with reverence, there will always be present a bare-footed disciple sprinkling water in front, in order to make the path spiritually clean.

Water had numerous qualities and characteristics, many of which are used as an analogy to make us understand various spiritual as well as human principles. Water exiting in numerous forms has been used in Sri Guru Granth Sahib Ji to point out and illustrate, in an easily understandable manner, the many kinds of qualities that a disciple should cultivate within one’s life. Some of the forms of water used in this context are: oceans and seas, rivers and rivulets, streams, ponds, springs, rain, waterfalls, clouds, steam, hot as well as cold water, ice and snow, and thirst (of water), droplets, tears.

Babiha, Amrit Velay Boliyaa…

The Sparrow Hawk chirps in the ambrosial hours of the morning before the dawn, its prayers are heard in the Court of the Lord!

The order is issued to the clouds, To let the rain of mercy shower down.

Let us consider just a few of these qualities:

“Pehla Pani Jio Hai…” Firstly it is the lifegiving water because of which all life forms come to life.

Here water is analogous to reciting God’s Name whereby all good qualities in a human being are around and begin to grow to fruition.

“Jion Dharti Sobh Karay…” Just as earth looks beautiful when the rain falls, so does the Sikh blossom after meeting the Guru.

A disciple feels spiritually enlightened upon meeting his Guru.

“Pavan Guru Paani Pita Matha Dharat Mahath…” Air is the Guru, Water is the Father, and Earth is the Great Mother of all.

When water and earth (analogous to Father and Mother) come together, life is created. With the guidance of the Guru, recitation of His Name (water) in the body (earth) will lead to one’s salvation.