I. Introduction
This[1] article briefly reviews a key set of imperatives of Sikh philosophy and discusses their implications for political economy. Sikh philosophy is deep and rich and aspects relating to political economy embedded in it are significant. Therefore, while it is impossible to do justice to the wealth of ideas in this philosophy, the objective of this article is to provide a flavor of the nexus relating to three main elements, namely Nām Japanā, Kirat Karanī, and Vaṅḍ Chakanā as it pertains to political economy.
The article considers how specific teachings of Sikh scriptures—drawing primarily on Srī Gurū Graṅth Sāhib jī—relate to some facets of the generally agreed aspects of political economy. The objective is to outline a framework that can help in assessing political economy aspects. The latter is taken to encompass issues relating to economic activity, including incentives and constraints, and the interaction of such activity with the social and political environment.
Even more significantly, a central aspect of Sikh philosophy emphasizes the importance of the asset base—human capital (involving life itself and all human faculties), natural resources including air and water, and earth itself—which form the basis from which economic activity, growth, distribution, etc. result. This has direct relevance to contemporary political economy issues relating to, for instance, sustainable growth, climate challenge, and ESG (environment, social, governance) issues.
The rest of the article is organized as follows: Section II outlines one of the core messages of Sikh philosophy and how it pertains to tenets of political economy. This is followed in Section III by further analysis of the role of assets—human life itself as well as natural resources and earth—in Sikhī and its implications for political economy. The final section provides a summary of the main thesis and conclusions.
II. Three Pillars of Sikhī and Political Economy
A core nexus of imperatives in Sikh philosophy is encapsulated in the following maxim that SatGurū Nanak Dev jī—the founder of Sikh faith—enunciated and the successor Gurūs further elaborated in their own scriptures, as well as, their actions over a period of nearly two and half centuries (from 1469 to 1708). It is enshrined in, or can be regarded as a composite of, the following three elements: Nām Japanā, Kirat Karanī, and Vaṅḍ Chakanā. Literally these mean: recite or remember VahiGurū jī’s Nām, undertake honest living, and share the fruits of your activity. This is at once a simple as well as a profound precept that provides insights and guidance for life, individually and collectively from a social and political perspective. The following subsections briefly discuss each of these three elements and their import for political economy.
a. Nām Japanā
Nām Japanā is SatGurū Nanak Dev jī’s and that of his successors’ core message. Its literal meaning is to recite the name of VāhiGurū jī, the universal Jot-Ik Oṅkār; meditate on him, contemplate Him and His nature.
From the beginning of Srī Gurū Graṅth Sāhib jī, in the very first line, one is enjoined to do॥ ਜਪੁ ॥Jap; almost every Sabad of Gurbāṇī in the subsequent 1430 aṅgs emphasizes Nām, with the last line of the last Sabad stating:
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥
“Nanak, as I am blessed with the Nām, I live, and my body and mind blossom”.
The Gurūs led the Sikhs directly to practice simaran and Nām Japanā – meditation on the Jot through reciting, chanting, and singing of Sabads in the form of kīrtan. Their message was to constantly remember VāhiGurū jī, followed by Gurbāṇī vicār—deep study of Gurbāṇī—and efforts at comprehension of the nature created by Him. This has enormous benefit spiritually and temporally. For instance:
ਹਰਿ ਸਿਮਰਤ ਤਨੁ ਮਨੁ ਹਰਿਆ ਲਹਿ ਜਾਹਿ ਵਿਜੋਗ ॥
“Meditating in remembrance on VāhiGurū jī, the body and mind are rejuvenated, and sorrow departs.”
This concept is powerful in the sense that it enjoins a Sikh, or indeed anyone, to form a close and deep connection with VāhiGurū jī, to realize that we as human beings are not alone in this vast universe; that He is; and that He is our support, our anchor; and we need to try to feel His presence.
Nām Japana is often taken to mean a recitation of “VāhiGurū”; such a recitation or meditation is emphasized repeatedly in Gurbāṇī. This is an invaluable technique and entails not a mechanistic recitation of a maṅtrā; rather it is a powerful mechanism for remembering him, for feeling his presence.
At first blush, this precept may appear to be in the realm of spirituality and theology rather than to have direct implications for political economy. But consider this: such a precept, together with related concepts, and insights that flow from it have a direct bearing on how one conducts life at the individual and the societal level. These related concepts include how to seek the blessings of SatGurū in the attainment of Nām; the expression of deep gratitude that Nām recitation entails for the gift of human life, for earth itself; the importance of faith or belief in the Jot; the notion of honesty and decency, and broadly a code of conduct of life; and the notion that all human beings—regardless of caste, class or gender— are equal since they all reflect His Jot.
Equally importantly, it provides the context for the asset base (discussed in Section III). It is Nām of the Jot, which has provided us with human life and the elements required to sustain it. Thus the notion of Nām, while preceding the other two elements, is critical in its own right but also provides the framework for the subsequent two elements.
b. Kirat Karanī
The second element, Kirat Karanī, enjoins one to work, to undertake honest living. There are a range of other complementary meanings that kirat entails including, effort, service, and deed (ਮਿਹਨਤ ਘਾਲ); it can also encompass the impact of past deeds.
The preponderant emphasis is on honest living which embodies explicitly ethical considerations, that is earning a living, but by fair means. This notion of fair means, of decency, and of eschewing exploitation is a critical component of kirat:
ਕਿਰਤਿ ਵਿਰਤਿ ਕਰਿ ਧਰਮ ਦੀ ਖਟਿ ਖਵਾਲਣੁ ਕਾਰਿ ਕਰੇਹੀ ।
“Then by righteous means he earns his livelihood and he distributes the hard-earned meal among the needy ones” (Bhāī Gurdas jī, Vārāṅ:Pauṛī III).
ਕਰਿ ਅਨਰਥ ਦਰਬੁ ਸੰਚਿਆ ਸੋ ਕਾਰਜਿ ਕੇਤੁ ॥
“If with exploitation, one gathers wealth, what use will it be ultimately?”
At the same time, there is exhortation to try to excel in all you do, for this will lead to growth, dynamism, and progress, which are all strongly encouraged. Indeed, one could regard these as the hallmark of Sikhī in the temporal sphere.
Note that there is no requirement to engage in any particular activity as long as it meets the above strictures. Nor is there any restriction regarding gender or caste. The incentive structure is straightforward: Depending on the modalities of what type and how kirat is undertaken one would have the commensurate results:
ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥
“You shall harvest what you plant.”
ਜਿਉ ਗੋਡਹੁ ਤਿਉ ਤੁਮ ਸੁਖ ਪਾਵਹੁ, ਕਿਰਤਿ ਨ ਮੇਟਿਆਜਾਈ.
“The more you make the effort the more you will benefit—effort done in the right way will not be wasted”
The importance placed on kirat reflects the fact that Sikh philosophy strongly encourages activity that is essential not only to survive but also to flourish. It eschews ascetic abandonment of the world. One has to live in the world, in the community. One must progress, and for that kirat is essential. It is fully acknowledged that the world is very challenging, but one is exhorted to live in it and improve it without getting engrossed in the māyā or illusion that leads to the neglect of the above requirements.
Note that Sikh philosophy acknowledges the relevance of past actions:
ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਪਇਐ ਕਿਰਤਿ ਕਮਾਇ ॥
“Coming and going, people wander through reincarnation; their past actions affect their activity here and now.”
However, one’s past does not deterministically control present and future actions. One’s present efforts play a critical role, as do the blessings of SatGurū and His GurSikhs. In this context, the concept and practice of ardās or prayer is very pertinent.
ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ
“By the actions we have committed, we are separated from You. Please show Your Mercy, and unite us with Yourself.”
There is also an important notion of serving SatGurū jī, which VahiGurū jī Himself enjoins one to undertake and which overturns the import of the past actions:
ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥
“Serving the Gurū, I have found eternal peace”.
From the perspective of political economy, it is interesting to note the notion of hysteresis. This is a concept capturing the dependence of the state of a system on its history. The concept of hysteresis is applicable to the physical sciences as well as to political economy. In political economy, hysteresis refers to an event in the economy that persists into the future, even after the factors that led to that event have been removed.
When one performs right effort, undertaken in an honest way, this entails invocation of VāhiGurū jī—whose Nām one recites—providing guidance and help:
ਜਹ ਜਹ ਕਾਜ ਕਿਰਤਿ ਸੇਵਕ ਕੀ ਤਹਾ ਤਹਾ ਉਠਿ ਧਾਵੈ ॥
“Wherever the business and affairs of His followers are, there VāhiGurū jī hurries to be.”
ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥
“VāhiGurū jī appears near at hand to His follower.”
Together with Nāma Japanā, Kirat Karanī leads us to the third and final pillar of Vaṅd Chakanā.
c. Vaṅd Chakanā
Vaṅd Chakanā entails sharing the fruits of kirat. This immediately underlines the notion implicit in the discussion above: that while Kirat Karanī is essential, that cannot be the end-all for undertaking such activity.
In a very fundamental way, it is also to benefit fellow human beings, to benefit society[2]. This would actually enhance the ability to undertake activity even more, with long lasting effects. For without the latter, there is a real risk of being engrossed in māyā—where activity becomes only a means for personal benefit that is neither sustainable nor ethically desirable. Indeed, it would be reasonable to deduce that it is only with Vaṅd Chakanā—that one can characterize activity as Kirat Karanī. Note that there are several other important related aspects that have a bearing on this element, including the concept of Sādh Saṅgat, Gurū ka laṅgar (free kitchen) in the Gurūdvārās, and the notion of fighting against injustice and for basic rights.
Some illustrations from Gurbāṇī:
ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ
“In the midst of this world, do sevā, and you shall be given a place of honor in the Court of VāhiGurū jī; says Nanak, you will have all the joy.”
ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥
“Pilgrimages, austere discipline, compassion and charity…”
ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦਿੜਾਇਆ ॥
“He instilled within me the Nām, the goodness of charity and true cleansing.”
ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
“Showing mercy to other beings, he makes donations to charity.”
Why Vaṅd Chakanā? Because all human beings are equal—reflecting the Jot. If because of circumstances or a variety of other factors, they are not able to have the requisite material means, it enjoins us to contribute in whatever way possible to the common good. There is a strong admonition to not regard those who we are serving as in any way inferior—rather to do the sharing as an equal, with humility and without expectation of material return.
There are several notable aspects for political economy that flow from the discussion above. First, this framework eschews the distinction between growth and distribution that has become all too common. The emphasis here is on Kirat Karanī, Vaṅd Chakanā, i.e. growth and distribution. Second, the framework is neither capitalistic nor socialistic; it combines beautifully and powerfully the best aspects of both. Third, one can apply this framework to the contemporary debate about the benefits of globalization. There is almost unanimous agreement that it has brought large benefits to the world, but these benefits have not all been shared equally—leading to serious concerns, reflected in roll-back in many areas.
III. Asset Base
In contemporary political economy analysis and policy discussions relating to economic activity and growth, there has been until recently little discussion of some fundamental questions relating to the asset base on which all activity depends. Earth, natural resources, climate, biodiversity, and human life itself: how are these core assets being used; what is the true return on them; and even more fundamentally, where do they come from?
In the context of the current discussions on sustainable growth, and particularly within the ambit of ESG investing, there is now increasing recognition, and tangible progress, on some of these aspects, particularly those relating to climate change. There is a ways to go however.
The notion that Earth itself is the most important asset that humanity has been endowed with still receives scant attention, and even in the case of the climate-related factors, they are still not taken into account in the conventional analysis of GDP and growth. Sikhī enjoins us to be prudent guardians of Earth’s environment—whose gifts are irreplaceable—to seek a sustainable return on it, and to leave it intact and augmented for future generations.
ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥
“VahiGurū jī has established the Earth as a sacred place.”
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
Air is the Gurū, water is the father, and Earth is the great mother of all.
SatGurū jī regards Earth and the environment even as manifestations of VahiGurū jī, and hence as worthy of deep reverence and care:
ਆਪੇ ਧਰਤੀ ਆਪਿ ਜਲੁ ਪਿਆਰਾ ਆਪੇ ਕਰੇ ਕਰਾਇਆ ॥
“VahiGurū jī Himself is the earth, and He Himself is the water; He Himself acts, and causes others to act”.
ਪਉਣ ਪਾਣੀ ਧਰਤੀ ਆਕਾਸੁ ਘਰ ਮੰਦਰ ਹਰਿ ਬਨੀ ॥
“Air, water, earth and sky – VahiGurū jī has made all these His home and temple”.
ਗੁਰਮੁਖਿ ਧਰਤੀ ਗੁਰਮੁਖਿ ਪਾਣੀ ॥
“The Gurmukh sees VahiGurū jī on the earth, and he sees Him in the water”.
There is even less appreciation of the importance of human life per se in conventional political economy. To be sure, the notion of human capital has been there for a while. But almost invariably, it is no more than in terms of an input (as is physical capital) in the production function that is used to describe the process creating the output.
In Sikh philosophy, there is a preponderant focus on human capital or human life as a priceless, invaluable asset that we as human beings have been bestowed with. More generally, there is a deep appreciation of these basic assets. How to safeguard them, how to ensure adequate returns, and how to distribute and share those returns are some of the most fundamental aspects.
Thus, as far as human life itself is concerned, the ambit is far broader than in political economy. There is the notion of ‘lāhā’—return or profit on the original endowment; maximum return is obtained by realizing the presence of the Jot, and that in turn links it with the first of the three elements Nām Japanā.
ਦੁਰਲਭ ਦੇਹ ਪਾਇ ਮਾਨਸ ਕੀ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥
“Human life is priceless, and is being wasted”.
ਮਾਨਸ ਜਨਮੁ ਅਮੋਲਕੁ ਪਾਇਓ ਬਿਰਥਾ ਕਾਹਿ ਗਵਾਵਉ ॥੧॥ ਰਹਾਉ ॥
“You have obtained the priceless jewel of this human life; why are you uselessly wasting it?”
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
“This human body has been given to you (as an invaluable gift), and this is your chance to realize VahiGurū jī.”
The maximum return is to be obtained with the realization of the Jot, which is facilitated by the blessings of the SatGurū, while at the same time engaging in various human activities:
ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥
“Meeting the SatGurū, one comes to know the correct path; (and) while laughing, playing, dressing, and eating, salvation is achieved.”
IV. Summary and Conclusion
Sikh philosophy, with a preponderant emphasis on spiritual aspects, provides an extremely rich framework for living a productive, joyous, and successful life for individuals and for society. Within that framework, it has many aspects relating to contemporary political economy that are powerful and profound. This article has tried to provide a flavor of a small part as it pertains to some aspects of political economy.
The article suggests that issues relating to economic activity, growth and distribution—key aspects of political economy, historically as well as contemporarily—have many echoes in Sikh philosophy that date right from its inception in late fifteenth century. It also argues that Sikh philosophy eschews the dichotomy that is often presented in contemporary political economy between economic growth and redistribution, with the emphasis on one or the other even forming policy parameters of different political parties in many countries. Rather, Sikh philosophy emphasizes both growth and distribution as going hand-in-hand and as essential aspects of individual as well as societal and political frameworks. It emphasizes excellence in the conduct of activity, resulting in growth, dynamism, and progress, but with equality and justice as integral parts of it.
Importantly, Sikh philosophy places significant focus on the notion of the priceless assets that humanity has been endowed with—life itself and the planet we inhabit. We are custodians of it, and while ensuring good return, must preserve and enhance the value of the asset. This aspect of the appreciation of the value of the asset and the emphasis it receives appears unique to Sikh philosophy among the various other philosophies in the world.
The contemporary appreciation of the importance of human capital in economic and political discourse is increasing, but it remains limited and is still not reflected in the conventional measures of national or international economic activity (such as GDP) and growth. In Sikh philosophy, there is a preponderant focus on human capital or human life as a priceless, invaluable asset that we as human beings have been bestowed with.
Similarly, natural resources, and Earth itself as the basic assets that humanity has been endowed with have, until recently, received scant attention in contemporary discourse. Again, these are still not taken into account in the conventional analysis of GDP and growth. This is seen most clearly in the discussion of the existential challenge created by climate change, which is almost universally accepted as having resulted from ignoring considerations relating to the asset base—in single-minded pursuit of economic activity.
In Sikh philosophy, a deep appreciation of these basic assets, how to safeguard them, how to ensure adequate returns, and how to distribute and share those returns are some of the most fundamental aspects.
In conclusion, this article illustrates the import of a key aspect of Sikh philosophy for political economy. While significant, there are many other important elements of Sikh philosophy which are not dealt with here and are also relevant to political economy. A discussion of these will be undertaken in a subsequent article.
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[1]Manmohan Singh Kumar. I am very grateful to the Editor-in Chief Nihal Singh, Prabhjote S. Kumar, and Kiran K. Kumar for invaluable comments and suggestions.
[2]Although the discussion here is conceptual, it is difficult not to allude to the sākhī of the ‘Sacā Saudā or ‘True Bargain” of SatGurū Nanak Dev jī where he used the money given his father (twenty Rupees, a significant sum in the late fifteenth century) to trade and invest. Instead, He used it to buy food for the hungry sadhūs, stating that there was no more worthwhile investment than that.
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Dr. Manmohan Singh Kumar