FOREWORD
SCIENTIFIC VISION IN SRI GURU GRANTH SAHIB & INTERFAITH DIALOGUE
Author: Hardev Singh Virk; Publisher: SINGH BROTHERS, Amritsar (2008)
Professor H. S. Virk’s volume on the scientific vision in Sri Guru Granth Sahib is a splendid addition to Sikh scholarship. He brings his expertise in the area of Physics to the Sikh sacred text, and offers an exciting bridge between religious studies and natural sciences, which remain divided in our contemporary society.
Indeed a scientific perspective is conducive to and valuable in comprehending the scope of the vision of the Sikh Gurus. Starting with the founder Nanak, the Sikh Gurus have communicated the beauty and vastness of the cosmos in sublime poetry. Their verse is suffused with the wonder of the infinite, and consequently, Waheguru has become the most popular Sikh expression. Typically it is scholars in the fields of literature, philosophy, and history who undertake an analysis of Sikh scripture, and with the inclusion of scientists – physicists, astronomers, chemists, geologists, biologists, the exegesis of the text is only enhanced. For instance, Guru Nanak words “patala patal lakh agasa agasa -- worlds below worlds, worlds above worlds” (Japuji 22) leave us wide-eyed, but they acquire a real palpability and concreteness when we look at them through an astronomer’s telescope. As we apply the empirical data of our Milky Way galaxy with its hundred billion stars and the scientific observations regarding billions of other galaxies, we really begin to visualize what Guru Nanak meant, and thereby gain a fuller understanding and appreciation of his verse. The scientific adventure, its observations, and factual data, do not clash with Sikh sacred scripture; they reveal its intrinsic vigor, its far-reaching insights, and its contemporary relevance. Professor Virk’s interpretation of Sikh scripture in light of scientific theories of evolution, cosmology, nature of reality, and time are therefore most fitting.
If we look closely, the passionate poetic discourse is very much like the scientific approach in that it fosters curiosity and inquisitiveness. The Guru-poets do not impose any theories on us. They do not preach at us. They do not lay out any fixed systems. They do not delineate any obligatory rules. They do not draw up a list of "do-s" and "don'ts." There is no authorial figure or doctrine that we must submit ourselves to. To the contrary, the Guru Granth subtly trains us to become epistemologically open-minded and discover new tracks. If we were to focus just on the Japuji, the opening hymn of the Scripture, we quickly realize that its style forces us to make minute investigations. For instance, Stanza 21 raises questions about our primordial origins:
What was the time, what was the hour,
What was the date, what was the day,
What was the season, what was the month,
When creation was born?
Guru Nanak’s questions are keen, and their pacing is quick. With such microscopic distinctions regarding time, hour, date, day, month, season, he provokes us to recollect our origins and really investigate our place in the universe. His exciting questions enter contemporary scientific debates about the origins of our universe: What are we? When did it all begin? How did we all evolve? The Guru mentions that even in his time scholars were offering their own answers. But the Guru challenges all presuppositions about the workings of the universe. He accepts no theories nor presumes any knowledge himself. As Dr. Virk rightly observes, Guru Nanak “is in tune with the latest scientific findings.” Guru Nanak gives no answers; he simply incites us to examine deeply about creation: “The creator who designed this creation alone knows” (Japuji: 21). Devotees and scientists are equally welcome to the exhilarating challenges that lie ahead in our quest. The Guru Granth leaves no room for tension between scripture and science like the one we encounter between the Biblical account of creation in Genesis and Darwin’s theory of evolution — so volatile in America at the moment.
The interrogative technique is very much at the heart of the Guru Granth, and is extremely valuable in that it instills freedom and creativity in the minds of its readers and hearers. While opening up infinite possibilities for us to think about, it enables us to draw upon new emotional, spiritual, and intellectual reservoirs. The scriptural questions are a wonderful literary device that engages our manifold human talents. The imagination is stirred to envision the glory of our universe. Guru Nanak even asks, “So dar keha so ghar keha jitu baih sarab samale – what kind of gate is it, what kind of a house is it, where everyone is harmoniously contained?” (Japuji: 27). Clearly the universe exhibits order, and the Guru-poet seems to allude to the teleological argument that philosophers of religion have elaborated upon for the existence of the Divine. This perfectly designed world has to have a supreme creator! Who is the Architect? The Builder? The Mechanic? The Engineer? Our universe constitutes the magnificent dwelling of that singular One. Science and Religion are not polarized in the Sikh text: the grandeur of secular scientific discoveries reveals the absolute magnificence and power of the sacred. The passage continues on to describe the place resounding with manifold musical melodies and overflowing with visual splendour. Actually this stanza from the Japuji (the Sikh morning prayer) also serves as the opening of the Rahiras (rahiras literally meaning “practice” is the Sikh daily evening hymn). So not only are our daily hectic schedules prefaced with glimpses into our world, but they are also repeated at the end of the day, exhorting us to assess: did we really think about those wondrous elements surrounding us during the course of the day? The Guru Granth stimulates us to go beyond just the motions of the day and realize that there is immense spiritual beauty, music, and joy in our world that we must tap into — for otherwise we merely drown in our mundane materialism.
While leading us into outer space, Sikh scripture simultaneously draws our attention to our immediate locus. The opening hymn launches readers and reciters on a journey through the five realms of Dharam, Gyan, Saram, Karam and Sach — Earth, Knowledge, Beauty, Gracious Gaze, and Truth. As we make our entry into the depths of the unconscious — hidden away from the superficial level of logical knowledge, we “traverse” into wider and wider planes, into a deeper and deeper intensity. The starting point is the realm of Dharam. It is our present location: our place on earth. Place is important to our identity. How do we know who we are? How do we remember our past? The places we inhabit are significant to our memories and to the construction of our identity. Interestingly, Sikh scripture describes our location from a cosmic perspective, and so wherever we may be -- in Patiala or Birmingham or Boston, we are simultaneously put in close touch with the distant planets and galaxies:
Rati ruti thiti var
pavan pani agni patal
tisu vici dharati thapi rakhi dharamsal (Japuji: 34)
Amidst nights, seasons, solar and lunar days
Amidst air, water, fire and netherworld
The earth is placed, the place for righteous action.
We participate in the interplay of the various planets. Made up of nights (rati) and seasons (ruti) and dates (thiti) and days (var), the realm of Dharam expands our consciousness of time. Sitting in our homes, we are made aware of both the lunar and solar cycles and the harmonious movements created by them. The Sikh Guru functions like a natural scientist who makes us feel the billions and billions of years behind us and the billions and billions yet to come. Our daily calendars with their narrow standards of measurement acquire a much larger vista, opening us up to the wonderful patterns of our wide wide universe.
Our “home” is made up of the basic elements—air, water, fire, and earth—and all of their compounds. As Guru Nanak expresses the physicality of our environment, he incites us to think about the miniscule atoms that make up our cosmos. His two short verses above inform us of the interdependence of all life, and of our own microcosmic and macrocosmic interrelationship. Guru Nanak’s basic principle that we are made up of the same stuff as the rest of our universe prefigures the Big Bang Theory that we have all emerged from the basic matter of the universe. Rather than whisk us away up to the “heavens” far away, Sikh scripture brings us face to face with the concreteness and reality of all chemical, biological, and material shapes and forms around us here and now. As Galaxies, stars, planets, and we all, are not careering aimlessly — we belong to an intricate web of relationships. The Sikh poetic text inspires us to take up scientific inquiry so that we learn about the intricacies of the natural elements and our profound relationship with them. It is therefore most valuable that we receive an analysis from Dr. Virk, our eminent Physicist.
Throughout its 1430 pages, Sikh scripture underscores the importance of knowledge. In fact the second stage in the fivefold journey enunciated in the Japuji is that of Knowledge (Gyan Khand) where the mind expands exponentially:
gyan khand mahi gyanu parcandu
tithai nad binod kod anandu (Japuji, 36)
In the sphere of knowledge, knowledge blazes forth
Mystic melodies, gaiety, and countless joys reign
Blazing knowledge gives birth to ineffable joy (anandu). Gaining knowledge therefore is an ecstatic experience, one in which the individual goes beyond his or her finite self by recognizing the vastness of phenomena around. In this passage Guru Nanak acknowledges “innumerable varieties of atmosphere, water, and fire — kete pavana pani vaisantar.” The region is made up of millions of inhabited planets like our mother earth (ketia karam bhumi), countless mountains (mer kete), countless moons (kete cand), suns (sur), and constellations (mandal des). In this ever-widening horizon, terrestrial and celestial worlds are not split asunder and the earth is not put under the skies. The sacred verses urge us to unveil the astonishing links of our cosmos, which have subtle, complex and often mathematical structures.
The destination of the spiritual journey — the ultimate experience in Sikhism is a sense of infinity:
tithai khand mandal varbhand
je ko kathai ta ant na ant (Japuji 37)
Here are continents, constellations, and universes,
Their counting never ending, never ...
In this fifth and final realm, the individual comes face to face with Infinity Itself. Countless here are the continents (khand), constellations (mandal), and universes (varbhand). An entry into Guru Nanak’s Realm of Truth (Sach Khand) reveals diverse and infinite forms. The goal of his spiritual journey is not knowledge of or communication with the figure of a majestic Theos or a God somewhere out there; it is an experience of ultimate infinity and unity here and now.
In his articulation of countless inhabited planets and suns and universes…, Guru Nanak stretches our imagination farther and farther. We discern in these scriptural verses a process that “de-centers” the earth. Our focus is directed from the earth into exhilarating vistas beyond our notions of space and time. Interestingly, Guru Nanak made these claims when the geocentric model of the universe was still dominant. Since ancient times people believed that the earth was at the centre of the universe, and Aristotle, Ptolemy and most Greek philosophers conceived that the sun, moon, stars and planets circled around the earth. The heliocentric model of Copernicus, Galileo and Kepler did not become popular till the early modern age. So it is quite amazing that Guru Nanak in his day and time would shift our attention from a geocentric model to the ultramodern view of “multiverse” (multi as distinct from universe). It is as though he was offering us a sneak preview of the highly sophisticated technological view from the Hubble! Such scriptural verses create a hunger in us to explore the scientific mysteries of our universe. They make us appreciate the investigations of physical phenomena by our modern physicists, astrophysicists, geologists…. We eagerly begin to wait for the James Webb Telescope (a joint venture between NASA, Europe, and Canada) that will be launched in 2013; replacing the Hubble, the JWT will enable us to see galaxies that are billions and billions of light years away!
And the more we know the more we realize the extent of the unknown. Knowledge therefore gets rid of egotistical notion of the self – haumai, the worse form of disease according to the Guru Granth. Just as the heliocentric theory of the universe demolished geocentric theories, and the quantum and relativity revolutions further demolished heliocentric views to usher us into an infinite multiverse, the inbuilt poetic mechanism of Sikh scripture shifts our attention from the narrow insular self to something far larger. Our obsession with our own “self” tenses up our muscles, and releases harmful chemicals that exaggerate body behavior, increase our heartbeat and blood pressure, and irritate our breathing. The holistic notion of the self that modern science is just beginning to map out is articulated throughout the Sikh sacred text, for mind (man) and body (tan) are intrinsically united. Besides opening us to the magic of infinity, the vast horizons envisioned in the Sikh text have tremendous physiological impact: they free us from negative emotions of anger, jealousy, hatred, and other such poisonous stuff. The Guru Granth thus serves as a treasury for the physicist, geologist, chemist, and biologist alike – and with their own and indeed different expertise, the natural scientists can tap into its inexhaustible wealth.
Overall then, Sikh scriptural portrayal of natural phenomena and infinite horizons is not just to marvel at; knowledge is not just for the sake of academic goals; scientific discoveries are not just for our material welfare. Rather, it places special possibilities and moral responsibilities on each one of us. Planet earth is “the home for righteous action" (Japuji: 34). And this is where the Sikh text differs from mainstream scientists. Though in the past we have had great figures like Aryabhata, Ibn Sina, Pascal, Teihard de Chardin, and Copernicus who were at once absorbed in scientific discoveries and religious belief, many natural scientists today shy away from the topics of ethics, morality, and the divine. Though some scientists are openly hostile to religion, others like Dr. John Mather think that science should be neutral on religious matters. At a recent lecture in Dublin, the winner of the Physics Nobel Prize, Dr. Mather very delicately remarks,
We don’t know if there was a creator. The scientific evidence doesn’t tell us one way or the other.
The Irish Times, June 20, 2007, p. 15
Sikh scripture however upholds definite moral and spiritual goals. Its scientific mode of inquiry, its sense of adventure, and its amazing data of natural forces are pathways to experiencing the infinite intimately, and a springboard to ethical behavior. By reiterating again and again that we share our cosmos with infinite species — “andaj jeraj, setaj utbhuj, i.e., those born from egg, fetus, sweat, and earth,” the Guru Granth produces a biochemical reaction: we begin to conduct ourselves towards our entire cosmos in ways that are not divisive or endangering for anyone. The knowledge that we all evolved from the same matrix, that we all share the same elements, breaks our sense of anthropocentricism, and inculcates the values of concern, justice, compassion, and love — for all natural phenomena — alike. We can no longer be tiered into hierarchical levels with humans at the summit dominating and distorting the chorus of the planetary system. How could we overload our atmosphere with the heat-trapping gases from our cars, factories, and power plants? How could we destroy our rich rain forests? Pollute our life-giving waters? Sikh scripture makes us sensitive to our larger family, and mandates we work towards forging constructive relationships. The knowledge of infinity destroys all kinds of limitations and prejudices, and creates an all-accepting and welcoming attitude. Reading Sikh scripture is like entering a planetarium: in its mystery and thrill we become oblivious to all “isms” around us — be it anthropomorphism, racism, classism, or sexism.
I must say as a literary scholar of Sikh scripture, I am absolutely delighted that Professor Virk took up this study. Professor Virk’s exploration of the symbiosis of science and religion is much needed. His topic correlates with his personal life and academic training, which makes this volume so vital. Professor Virk was drawn to the academic study of Physics early in life, and received his Masters in Science from Aligarh Muslim University (1961-63). He then went on to do research in France, and received his doctorate in Nuclear Physics from the Marie Curie University of Paris. Over the decades he has taught Theory of Relativity, Nuclear and Reactor Physics, and guided Research in Radiation Physics, Earthquake Prediction, and Micro-Nanotechnology. He has authored 15 books, prepared textbooks in physics, and lectured widely. But early in his life, Dr. Virk also imbibed a profound interest in his sacred text. Under the influence of his deeply religious mother, he was initiated to read the complete Guru Granth in his school days. And when he heard the melodious recitation of Maru Solhe by Sant Mohan Singh Brarewala, the theory of Relativity and the scriptural articulation of Cosmology began to chime beautifully together. So both the physical and metaphysical currents that have been resonating in his psyche for over four decades are brought out clearly and perceptively in this book.
Professor Virk’s reference to Pune University in his preface sparked some lovely memories for me. Last year, I spent a part of my summer in Pune. Dr. Surjit Kaur Chahal from the Department of Philosophy, convener of the International Conference that Dr. Virk attended, was my wonderful host as well. She gave me a lot – terrific food for thought on feminist philosophy, fabulous sabad kirtan, and delicacies from Pune and Punjab. I was also fortunate to have IUCCA as my residence. As I would walk out from my apartment on to the courtyard, the inspiring statues of Aryabhata, Galileo, Newton, and Einstein would greet me. As I would walk to the dining room, the ceiling of the archway sparkled with stars that put me in touch with the distant worlds. Pune gave me a taste of the rich layering of Sikhism and Astrophysics, and Dr. Virk was the person who actually made the connections for me between the Pune University Department of Philosophy, and the Inter University Centre for Astronomy and Astrophysics (IUCAA). An endearing figure for my family, Dr. Virk holds a very special place in my mind since childhood.
In his latest book, Professor Virk joins the essential elements of Sikh philosophy with his explanation and application of many important scientific theories and models. His combination creates its own electricity. Undoubtedly, The Scientific Vision in Sri Guru Granth Sahib promises to be an exciting reading and a gateway to new areas of research. I congratulate Singh Brothers for publishing this volume, and express my deep gratitude to them for the generosity and graciousness with which they make publications available to scholars in far corners of the globe. Cross-disciplinary studies like this book will help to end the conflict between religion and science and allow them to grow in mutual respect.
Nikky-Guninder Kaur Singh
Crawford Family Professor of Religious Studies
Colby College, Waterville, Maine, USA
SCIENTIFIC VISION IN SRI GURU GRANTH SAHIB & INTERFAITH DIALOGUE
Author: Hardev Singh Virk; Publisher: SINGH BROTHERS, Amritsar (2008)
Professor H. S. Virk’s volume on the scientific vision in Sri Guru Granth Sahib is a splendid addition to Sikh scholarship. He brings his expertise in the area of Physics to the Sikh sacred text, and offers an exciting bridge between religious studies and natural sciences, which remain divided in our contemporary society.
Indeed a scientific perspective is conducive to and valuable in comprehending the scope of the vision of the Sikh Gurus. Starting with the founder Nanak, the Sikh Gurus have communicated the beauty and vastness of the cosmos in sublime poetry. Their verse is suffused with the wonder of the infinite, and consequently, Waheguru has become the most popular Sikh expression. Typically it is scholars in the fields of literature, philosophy, and history who undertake an analysis of Sikh scripture, and with the inclusion of scientists – physicists, astronomers, chemists, geologists, biologists, the exegesis of the text is only enhanced. For instance, Guru Nanak words “patala patal lakh agasa agasa -- worlds below worlds, worlds above worlds” (Japuji 22) leave us wide-eyed, but they acquire a real palpability and concreteness when we look at them through an astronomer’s telescope. As we apply the empirical data of our Milky Way galaxy with its hundred billion stars and the scientific observations regarding billions of other galaxies, we really begin to visualize what Guru Nanak meant, and thereby gain a fuller understanding and appreciation of his verse. The scientific adventure, its observations, and factual data, do not clash with Sikh sacred scripture; they reveal its intrinsic vigor, its far-reaching insights, and its contemporary relevance. Professor Virk’s interpretation of Sikh scripture in light of scientific theories of evolution, cosmology, nature of reality, and time are therefore most fitting.
If we look closely, the passionate poetic discourse is very much like the scientific approach in that it fosters curiosity and inquisitiveness. The Guru-poets do not impose any theories on us. They do not preach at us. They do not lay out any fixed systems. They do not delineate any obligatory rules. They do not draw up a list of "do-s" and "don'ts." There is no authorial figure or doctrine that we must submit ourselves to. To the contrary, the Guru Granth subtly trains us to become epistemologically open-minded and discover new tracks. If we were to focus just on the Japuji, the opening hymn of the Scripture, we quickly realize that its style forces us to make minute investigations. For instance, Stanza 21 raises questions about our primordial origins:
What was the time, what was the hour,
What was the date, what was the day,
What was the season, what was the month,
When creation was born?
Guru Nanak’s questions are keen, and their pacing is quick. With such microscopic distinctions regarding time, hour, date, day, month, season, he provokes us to recollect our origins and really investigate our place in the universe. His exciting questions enter contemporary scientific debates about the origins of our universe: What are we? When did it all begin? How did we all evolve? The Guru mentions that even in his time scholars were offering their own answers. But the Guru challenges all presuppositions about the workings of the universe. He accepts no theories nor presumes any knowledge himself. As Dr. Virk rightly observes, Guru Nanak “is in tune with the latest scientific findings.” Guru Nanak gives no answers; he simply incites us to examine deeply about creation: “The creator who designed this creation alone knows” (Japuji: 21). Devotees and scientists are equally welcome to the exhilarating challenges that lie ahead in our quest. The Guru Granth leaves no room for tension between scripture and science like the one we encounter between the Biblical account of creation in Genesis and Darwin’s theory of evolution — so volatile in America at the moment.
The interrogative technique is very much at the heart of the Guru Granth, and is extremely valuable in that it instills freedom and creativity in the minds of its readers and hearers. While opening up infinite possibilities for us to think about, it enables us to draw upon new emotional, spiritual, and intellectual reservoirs. The scriptural questions are a wonderful literary device that engages our manifold human talents. The imagination is stirred to envision the glory of our universe. Guru Nanak even asks, “So dar keha so ghar keha jitu baih sarab samale – what kind of gate is it, what kind of a house is it, where everyone is harmoniously contained?” (Japuji: 27). Clearly the universe exhibits order, and the Guru-poet seems to allude to the teleological argument that philosophers of religion have elaborated upon for the existence of the Divine. This perfectly designed world has to have a supreme creator! Who is the Architect? The Builder? The Mechanic? The Engineer? Our universe constitutes the magnificent dwelling of that singular One. Science and Religion are not polarized in the Sikh text: the grandeur of secular scientific discoveries reveals the absolute magnificence and power of the sacred. The passage continues on to describe the place resounding with manifold musical melodies and overflowing with visual splendour. Actually this stanza from the Japuji (the Sikh morning prayer) also serves as the opening of the Rahiras (rahiras literally meaning “practice” is the Sikh daily evening hymn). So not only are our daily hectic schedules prefaced with glimpses into our world, but they are also repeated at the end of the day, exhorting us to assess: did we really think about those wondrous elements surrounding us during the course of the day? The Guru Granth stimulates us to go beyond just the motions of the day and realize that there is immense spiritual beauty, music, and joy in our world that we must tap into — for otherwise we merely drown in our mundane materialism.
While leading us into outer space, Sikh scripture simultaneously draws our attention to our immediate locus. The opening hymn launches readers and reciters on a journey through the five realms of Dharam, Gyan, Saram, Karam and Sach — Earth, Knowledge, Beauty, Gracious Gaze, and Truth. As we make our entry into the depths of the unconscious — hidden away from the superficial level of logical knowledge, we “traverse” into wider and wider planes, into a deeper and deeper intensity. The starting point is the realm of Dharam. It is our present location: our place on earth. Place is important to our identity. How do we know who we are? How do we remember our past? The places we inhabit are significant to our memories and to the construction of our identity. Interestingly, Sikh scripture describes our location from a cosmic perspective, and so wherever we may be -- in Patiala or Birmingham or Boston, we are simultaneously put in close touch with the distant planets and galaxies:
Rati ruti thiti var
pavan pani agni patal
tisu vici dharati thapi rakhi dharamsal (Japuji: 34)
Amidst nights, seasons, solar and lunar days
Amidst air, water, fire and netherworld
The earth is placed, the place for righteous action.
We participate in the interplay of the various planets. Made up of nights (rati) and seasons (ruti) and dates (thiti) and days (var), the realm of Dharam expands our consciousness of time. Sitting in our homes, we are made aware of both the lunar and solar cycles and the harmonious movements created by them. The Sikh Guru functions like a natural scientist who makes us feel the billions and billions of years behind us and the billions and billions yet to come. Our daily calendars with their narrow standards of measurement acquire a much larger vista, opening us up to the wonderful patterns of our wide wide universe.
Our “home” is made up of the basic elements—air, water, fire, and earth—and all of their compounds. As Guru Nanak expresses the physicality of our environment, he incites us to think about the miniscule atoms that make up our cosmos. His two short verses above inform us of the interdependence of all life, and of our own microcosmic and macrocosmic interrelationship. Guru Nanak’s basic principle that we are made up of the same stuff as the rest of our universe prefigures the Big Bang Theory that we have all emerged from the basic matter of the universe. Rather than whisk us away up to the “heavens” far away, Sikh scripture brings us face to face with the concreteness and reality of all chemical, biological, and material shapes and forms around us here and now. As Galaxies, stars, planets, and we all, are not careering aimlessly — we belong to an intricate web of relationships. The Sikh poetic text inspires us to take up scientific inquiry so that we learn about the intricacies of the natural elements and our profound relationship with them. It is therefore most valuable that we receive an analysis from Dr. Virk, our eminent Physicist.
Throughout its 1430 pages, Sikh scripture underscores the importance of knowledge. In fact the second stage in the fivefold journey enunciated in the Japuji is that of Knowledge (Gyan Khand) where the mind expands exponentially:
gyan khand mahi gyanu parcandu
tithai nad binod kod anandu (Japuji, 36)
In the sphere of knowledge, knowledge blazes forth
Mystic melodies, gaiety, and countless joys reign
Blazing knowledge gives birth to ineffable joy (anandu). Gaining knowledge therefore is an ecstatic experience, one in which the individual goes beyond his or her finite self by recognizing the vastness of phenomena around. In this passage Guru Nanak acknowledges “innumerable varieties of atmosphere, water, and fire — kete pavana pani vaisantar.” The region is made up of millions of inhabited planets like our mother earth (ketia karam bhumi), countless mountains (mer kete), countless moons (kete cand), suns (sur), and constellations (mandal des). In this ever-widening horizon, terrestrial and celestial worlds are not split asunder and the earth is not put under the skies. The sacred verses urge us to unveil the astonishing links of our cosmos, which have subtle, complex and often mathematical structures.
The destination of the spiritual journey — the ultimate experience in Sikhism is a sense of infinity:
tithai khand mandal varbhand
je ko kathai ta ant na ant (Japuji 37)
Here are continents, constellations, and universes,
Their counting never ending, never ...
In this fifth and final realm, the individual comes face to face with Infinity Itself. Countless here are the continents (khand), constellations (mandal), and universes (varbhand). An entry into Guru Nanak’s Realm of Truth (Sach Khand) reveals diverse and infinite forms. The goal of his spiritual journey is not knowledge of or communication with the figure of a majestic Theos or a God somewhere out there; it is an experience of ultimate infinity and unity here and now.
In his articulation of countless inhabited planets and suns and universes…, Guru Nanak stretches our imagination farther and farther. We discern in these scriptural verses a process that “de-centers” the earth. Our focus is directed from the earth into exhilarating vistas beyond our notions of space and time. Interestingly, Guru Nanak made these claims when the geocentric model of the universe was still dominant. Since ancient times people believed that the earth was at the centre of the universe, and Aristotle, Ptolemy and most Greek philosophers conceived that the sun, moon, stars and planets circled around the earth. The heliocentric model of Copernicus, Galileo and Kepler did not become popular till the early modern age. So it is quite amazing that Guru Nanak in his day and time would shift our attention from a geocentric model to the ultramodern view of “multiverse” (multi as distinct from universe). It is as though he was offering us a sneak preview of the highly sophisticated technological view from the Hubble! Such scriptural verses create a hunger in us to explore the scientific mysteries of our universe. They make us appreciate the investigations of physical phenomena by our modern physicists, astrophysicists, geologists…. We eagerly begin to wait for the James Webb Telescope (a joint venture between NASA, Europe, and Canada) that will be launched in 2013; replacing the Hubble, the JWT will enable us to see galaxies that are billions and billions of light years away!
And the more we know the more we realize the extent of the unknown. Knowledge therefore gets rid of egotistical notion of the self – haumai, the worse form of disease according to the Guru Granth. Just as the heliocentric theory of the universe demolished geocentric theories, and the quantum and relativity revolutions further demolished heliocentric views to usher us into an infinite multiverse, the inbuilt poetic mechanism of Sikh scripture shifts our attention from the narrow insular self to something far larger. Our obsession with our own “self” tenses up our muscles, and releases harmful chemicals that exaggerate body behavior, increase our heartbeat and blood pressure, and irritate our breathing. The holistic notion of the self that modern science is just beginning to map out is articulated throughout the Sikh sacred text, for mind (man) and body (tan) are intrinsically united. Besides opening us to the magic of infinity, the vast horizons envisioned in the Sikh text have tremendous physiological impact: they free us from negative emotions of anger, jealousy, hatred, and other such poisonous stuff. The Guru Granth thus serves as a treasury for the physicist, geologist, chemist, and biologist alike – and with their own and indeed different expertise, the natural scientists can tap into its inexhaustible wealth.
Overall then, Sikh scriptural portrayal of natural phenomena and infinite horizons is not just to marvel at; knowledge is not just for the sake of academic goals; scientific discoveries are not just for our material welfare. Rather, it places special possibilities and moral responsibilities on each one of us. Planet earth is “the home for righteous action" (Japuji: 34). And this is where the Sikh text differs from mainstream scientists. Though in the past we have had great figures like Aryabhata, Ibn Sina, Pascal, Teihard de Chardin, and Copernicus who were at once absorbed in scientific discoveries and religious belief, many natural scientists today shy away from the topics of ethics, morality, and the divine. Though some scientists are openly hostile to religion, others like Dr. John Mather think that science should be neutral on religious matters. At a recent lecture in Dublin, the winner of the Physics Nobel Prize, Dr. Mather very delicately remarks,
We don’t know if there was a creator. The scientific evidence doesn’t tell us one way or the other.
The Irish Times, June 20, 2007, p. 15
Sikh scripture however upholds definite moral and spiritual goals. Its scientific mode of inquiry, its sense of adventure, and its amazing data of natural forces are pathways to experiencing the infinite intimately, and a springboard to ethical behavior. By reiterating again and again that we share our cosmos with infinite species — “andaj jeraj, setaj utbhuj, i.e., those born from egg, fetus, sweat, and earth,” the Guru Granth produces a biochemical reaction: we begin to conduct ourselves towards our entire cosmos in ways that are not divisive or endangering for anyone. The knowledge that we all evolved from the same matrix, that we all share the same elements, breaks our sense of anthropocentricism, and inculcates the values of concern, justice, compassion, and love — for all natural phenomena — alike. We can no longer be tiered into hierarchical levels with humans at the summit dominating and distorting the chorus of the planetary system. How could we overload our atmosphere with the heat-trapping gases from our cars, factories, and power plants? How could we destroy our rich rain forests? Pollute our life-giving waters? Sikh scripture makes us sensitive to our larger family, and mandates we work towards forging constructive relationships. The knowledge of infinity destroys all kinds of limitations and prejudices, and creates an all-accepting and welcoming attitude. Reading Sikh scripture is like entering a planetarium: in its mystery and thrill we become oblivious to all “isms” around us — be it anthropomorphism, racism, classism, or sexism.
I must say as a literary scholar of Sikh scripture, I am absolutely delighted that Professor Virk took up this study. Professor Virk’s exploration of the symbiosis of science and religion is much needed. His topic correlates with his personal life and academic training, which makes this volume so vital. Professor Virk was drawn to the academic study of Physics early in life, and received his Masters in Science from Aligarh Muslim University (1961-63). He then went on to do research in France, and received his doctorate in Nuclear Physics from the Marie Curie University of Paris. Over the decades he has taught Theory of Relativity, Nuclear and Reactor Physics, and guided Research in Radiation Physics, Earthquake Prediction, and Micro-Nanotechnology. He has authored 15 books, prepared textbooks in physics, and lectured widely. But early in his life, Dr. Virk also imbibed a profound interest in his sacred text. Under the influence of his deeply religious mother, he was initiated to read the complete Guru Granth in his school days. And when he heard the melodious recitation of Maru Solhe by Sant Mohan Singh Brarewala, the theory of Relativity and the scriptural articulation of Cosmology began to chime beautifully together. So both the physical and metaphysical currents that have been resonating in his psyche for over four decades are brought out clearly and perceptively in this book.
Professor Virk’s reference to Pune University in his preface sparked some lovely memories for me. Last year, I spent a part of my summer in Pune. Dr. Surjit Kaur Chahal from the Department of Philosophy, convener of the International Conference that Dr. Virk attended, was my wonderful host as well. She gave me a lot – terrific food for thought on feminist philosophy, fabulous sabad kirtan, and delicacies from Pune and Punjab. I was also fortunate to have IUCCA as my residence. As I would walk out from my apartment on to the courtyard, the inspiring statues of Aryabhata, Galileo, Newton, and Einstein would greet me. As I would walk to the dining room, the ceiling of the archway sparkled with stars that put me in touch with the distant worlds. Pune gave me a taste of the rich layering of Sikhism and Astrophysics, and Dr. Virk was the person who actually made the connections for me between the Pune University Department of Philosophy, and the Inter University Centre for Astronomy and Astrophysics (IUCAA). An endearing figure for my family, Dr. Virk holds a very special place in my mind since childhood.
In his latest book, Professor Virk joins the essential elements of Sikh philosophy with his explanation and application of many important scientific theories and models. His combination creates its own electricity. Undoubtedly, The Scientific Vision in Sri Guru Granth Sahib promises to be an exciting reading and a gateway to new areas of research. I congratulate Singh Brothers for publishing this volume, and express my deep gratitude to them for the generosity and graciousness with which they make publications available to scholars in far corners of the globe. Cross-disciplinary studies like this book will help to end the conflict between religion and science and allow them to grow in mutual respect.
Nikky-Guninder Kaur Singh
Crawford Family Professor of Religious Studies
Colby College, Waterville, Maine, USA