Rethinking sound and text: Sikh site of resisting ethnic boundaries

and metaphysics
Abstract:
Sacred Sound, Ethnoscience and formation of cultural identity
Non-dual temporal structure in Guru Granth Sahib
Elements of post-modern theological foundations
Conclusion
References

Abstract:
In this paper I shall discuss the importance of, Ideologies of sacred sound in Arvind-Pal
S. Mandairs book, Religion and the Specter of the West published in 2009 by Columbia
university press. This book is perhaps, an first attempt by a scholar of its kind, through
which he has brought a new insight of understanding and relating with oral-textual
traditions of Sikhs, along with wider Indian traditions in general. However, due to its
implicit reliance on Lacanian psychoanalysis, the scope of inquiry of Arvinds exegesis,
opens up various implicit and explicit arenas of further discourse, beyond psychoanalytical
boundaries of subject matter. I shall try to make such a move in this paper.

In his book Religion and the specter of the west ( hereafter RSW), Arvind Pal Singh
Mandair, studies the effect of language and translation on formation of subjectivity.
Besides providing historical and philosophical narratives, including political and
social ramifications for colonial discourse, this book brings an in-depth analysis on
the politics of language, that according to the author is a process of transformation
from non-ego consciousness to an ego consciousness, as a process of growth with
language learning.
In this paper, I shall try to visit the chapter titled Ideologies of sacred
sound, that provides interesting arguments to expose the undercurrents of sonic
ideologies that are developed from repetitive-cycles of unstuck sound (Anhad
Naad). This according to Arvind, is formulated from cycles of repetition, that forces
one to return to some kind of origin and constitutes the formulation of nationalist
imaginary over and over. Further in this chapter, Arvind suggests that Guru Granth
Sahibs incarnation, calls for a primary authority of text to engage with the divine,
that can help to escape the a traditional Indian mystical experience of unstuck
sound. Besides revisiting this chapter in a greater detail, my attempt shall be to
uncover the potential of this work in order to open up the wider spheres of
discussions in future discourse of Sikh studies.

Arvinds arguments invites us to revisit the widely endorsed suggestion of linguistic

studies in Western academia, that Indian and Western cultures relate differently
with language and therefore, perceive orality and written texts in different ways.
Referring to the works of Guy L Beck and Johannes Fabian, Arvind clarifies that it is
perceived that there is a difference in approach towards orality between West and
Indian traditions. Western orality is primarily focused towards communication of
knowledge, while South Asian/Indian orality in most productive sense is closest to
communicate divinity. ( RSW p. 321). Further, referring to the works of Levi-Strauss
and his linking of writing to Western ethnocentrism, Arvind notes the rejection of
visualism in the favor of orality, suggested by different scholars like Walter Ong,
Jack Goody, Marshall Mc Luhan and Johannes Fabian. These scholars have contested
for an anti-imperialist strand of Western dominance of textual superiority over
Oriental subjectivity, by arguing that sacred scriptures are fundamentally oral and
secondarily textual. Further, the duality of knower/known or subject/object within
textual reading causes interiorization or privatization of religion in west, while the
non-dualistic or monistic view of experiencing should get a priority by adopting
sound as principle of structure of language. He notes, In defense of this thesis that
language as oral constitutes an exit from Western imperialism, scholars have often
cited the case of Indian tradition, as the paradigm first of orality in general, and
second of civilization where the sonic principle has enjoyed an overtly privileged
status over writing. (RSW, 321)
Arvind makes two significant moves in this chapter, with regards to
sacredness of sound or sonic principle. At first he problematizes the psychological
influence of repetition of sound in cycles that causes awakening of some kind of
origin in human mind. Secondly, he contests for absence of any opposition or
privilege of one over the other, between orality and texuality. For making this move
he takes the case of Sabda- Guru and makes his arguments that, Sikh scripture
severely complicates the issue of opposed cultural universals as it possess equally
strong oral and written dimensions ( RSW, 324). Let me discuss both these
arguments one by one.
Sacred Sound, Ethnoscience and formation of cultural identity
Evaluating Indian linguistic theory, Arvind has teased out some references from
traditional Indian sources that relate with the subject of language formation. These
sources point towards inner unity of sound and meaning within the sound
represented by Anhad Nada( unstuck Sound). He refers to the rigid system of
linguistics developed during post-Upnishidic period ( 500BC to 500 AD) with works
like Astadhyayi of Panini, Laulika Sanskrit and Patanjalis Mahabhasya. Similarly,
Pratisakhyas by Panini noted the rules of phonetics to preserve the sacred speech
sounds of Veda in disciplined and pure form. Vyakarna (Sanskrit grammar) by
Pitanjali determined the ethos that described the metaphysics of eternal Sanskrit,
considered central to the definition of pure Aryas. Based on these authoritative
sources and others like Paniniya Siksa and the Rk-Pratisakhya, the rules of correct

phonetics were determined in Indian linguistic culture. It was understood that for
proper understanding of the Artha (internal meaning or signified), the sabda (word/
external sound or signifier) must be articulated with right sound as both Sabda and
Artha are contained together in articulation of sound. This required a principle of
stability or power that upholds the established order of correctness (including that
of articulation of sound), expressed as dharma. Dharma was therefore to be upheld
by Brahmin, as a chosen set of people and official guardian of Sanskrit and the
Vedas ( signifying sacred words). Therefore, the Vedas authorize the Brahmin as
authoritative custodian for its correct/perfect recitation. Although in the early
stages of development the word Brahman (from Sanskrit root word Brh, implying a
sacred force of power) referred to the power of speech sounds in Vedic mantras, it
became merged with vak to give earliest meaning of Brahman as sacred Wordor
Sacred formula, which referred ultimately to Veda itself. (RSW, 336)
The sacredness of sound lies in its articulation as a Mantra or a sacred voice,
reproduced in exact same replication of the original sound as it was revealed.
Further, when this metaphysics of sacred sound is translated into temporal reality it
leads to two significant understandings. First that only a certain chosen people, who
are the upholders of Dharma are authorized by Vedic community to orally dictate
the meaning to consciousness. And second that the principle of correct articulation
of sacred sound should lead to conscious suppression of writing as a temporal
experience. This is because inscription was considered as a fall or pollution of
dharmic boundaries working against the principle of preservation of sacred speech
sounds of Vedas to be recited in disciplined and pure form. A brahmin should not
recite or orally transmit the vedas after he has eaten meat, seen blood or a dead
body, had sexual intercourse, or engaged in writing (Quoted from Aitareya
Aranyaka 5.3.3; RSW, p 339 ). In other words the metaphysics of sacred sound led
to formulation of rigid dharmic and linguistic boundaries, that authorized the
demarcation of a cultural identity of Aryans and Brahmins (at the top in hierarchy of
Aryans), sanctioned by the authority of Vedas (also known as Shruti signifying
revealed sounds), language (Sanskrit) and ethos (established order) from that of
mleccha or foreigner.
Arvind does not stops here, he takes a step further to analyse the
psychoanalytical mechanism that operates behind inscribing the unstuck sound
(Anhad nada) within memory, for its perfect recollection and utterance through
mirroring, echoing or mimesis of sound in human mind. Before using Lacanin
psychoanalysis, he retrieves his foundational elements in the works of Ananda
Commarawamis demonstration for placing the Vedic/oral tradition in the works of
Bharathari along with that of Platonic traditions, and his attempt to draw
resemblances between both. The ousia or essence of a particular thing, according to
Plato is in its name, the original sound, the ideal or unstuck sound, that is
remembered imperfectly. The art of memory, or mnemo-technic in Platos Cratylus
describes the technique of engraving or inscribing any figure within mind through

the art of name, to signify what he calls beautiful. Similarly according to

Bharatharis Sphota theory, both Sabad ( word) and its meaning are in mental
cognition, written in consciousness of human mind. The ultimate unity of both is
regarded as the essence of Vedas. Saphota is language in its proverbal potential
state; a potentiality that can be actualized by means of physical nada, i.e.,
sequential utterance. (RSW, p345)
Taking his arguments ahead based on ontology of language, Arvind points
that mimesis or cycles of repetition of a particular sound, transforms the subjectivity
into a process that takes attention away from an subject/author duality. Language is
deontologized in mimesis remaining a mere instrument of man that is devoid of any
thinking element. The technique of mimesis impresses upon mind a self-grounded
principle of repetition. Mimesis denies human experience, repeatedly retrieves a
psychological state of an origin that describes a way to live, like a standard way,
that leads to formulation of ethos, and therefore the boundaries of a particular
community described by its ethnic origin or ethnicity. Repetition or mimesis causes
the production of identity of the subject as identical to itself and therefore becomes
central constituent of formation of human ego (discussed later). This process of
deontologizing language cements a conceptual metaphysics, to produce a sense of
certain identity that is reflected in the Varna system. Since the entire aim of oralaural tradition is to imprint sameness or ideality of the original sound on all minds
that are attuned to hear this sound (those who possess correct dharma), such
proximity reinforces the boundaries of the listening community. . the boundary of
those not privileged with correct birth/dharma cannot pollute the dharma of those
privileged with eternal sound.( RSW 351)
Further, Arvind draws attention towards borrowing of dominant sonic
principles from Indian cultural traditions into Sikh rites and recital techniques, as a
phenomenon of exact reproduction of sacred sound. He contests that the Sikh
practice of repetition of naam simran that is understood such that the worldliness of
language gets suppressed to achieve a transcendental domain by which mimic
reproduction of sound gets imprinted is not true to the spirit of Nam Simran. Nam
simaran begins with the technique of voiced repetition, where the practitioner
chants aloud a fixed word ( such as vahiguru or satnam), repeating this over and
over until the words become interiorized as a soundless and spontaneous repetition
(ajapa jap). Understood purely as a technique, nam simaran ( and akhand path)
involve the exact reproduction of the word-sounds supposedly heard and then
uttered by the human Gurus (RSW 327). He argues that the Gurus did not advocate
this kind of voiced repetition and it is much of cultural borrowing from the dominant
strand of Brahminism that continues to operate till this day, causing
institutionalization of sound present in the framework of caste. He notes, there is
no credible evidence that any ideology of sacred sound -which refers to a
technology of reproducing exactly correct sounds.. was ever sanctioned by Sikh
Gurus( RSW 331)

This is where Arvind brings in a very significant argument to reclaim of Sabda

Guru in the form of text, that he contests is indispensable to exit the cycles of
repetition. This is what, I shall discuss next.
Non-dual temporal structure in Guru Granth Sahib
Building his arguments against cyclical repetitive nature of worshiping that
has invaded Sikh essence of Nam Simran, Arvind points towards the relevance of
Raags as central to the performance of Kirtan as inscribed in Guru Granth Sahib. He
stresses that raag should not be treated as a mere super- scripture or title to a
Shabad that is marginalized in the present day performance of Kirtan. He highlights
its importance of Raag in reminding the self-conscious aspect of listeners mind to
come into dialogue with the unconscious aspect of emotions and feelings. Raag is
central to evoke a particular mood of self-reflection that is in direct interplay with
the nature including the time of the day, seasons and natural phenomenon. It
resists the conceptual production of eternity through self-effacement, something
that works against self-reference or self-representation, leading to production of
ego. Therefore, in order to realize the true essence of Raag and to exit or break the
repetitive nature of present day practices of treating Sabad as a Sacred sound - that
Arvind argues has been borrowed from Vedic economy,- he stresses on the textual
authority of Guru-Sabad. One must accept the primacy and sovereignty of the text
as sabda-guru, the word/language-as-guru whose function is to instruct and
transform the self ego of the reader/listener ( RSW 359). Broadly speaking Arvind
suggests that both textual tradition of west and oral tradition of Indian mode of
structuring reality, are a harmonious engagements with time and world that are
existing in Sabda-Guru.
In order to realize the true essence of Sabda-Guru Arvind suggests for a
retranslation or revisiting the present day performativity, to something that he
describes as, taking back to original entry into the symbolic order as it existed
before the colonial encounter (RSW 359). This by no means is a merely a time
travel, but also travel in consciousness to make choices on master-signifier God
religion, etc., by means of which we became a subject. ( RSW 360). With that
discussion, I shall return to the last part of this paper to bring a Sikh perspective
into the commentary on Gurmat, that Arvind has brought in this book.
Elements of post-modern theological foundations
Revisiting Lacanian psychoanalytical interpretations, Arvind builds what I
would call a post-modern interpretation of Gurmat. It is here that I find that this
book opens up many new arenas of further intellectual inquiry, particularly by Sikhs.
I must mention here that although there are various different reviews that are
available on this book, however there is none of a serious nature that is undertaken
from a Sikh point, that can comment on insights of Gurmat and Gurus Sakhi
tradition (closely translated as Hagiographical accounts of Gurus human
incarnation) , brought forward in this book. It becomes important for including Sikh

insights in reviews, especially when it is critical in post-modern studies to include

what one has to say about his own self and how one relates with language.
Moving towards the last part of this chapter, Arvind has undertaken a
psychoanalytical discussion on the functioning of ego and non-ego. Following Lacan,
he shows that role of language gets de-ontolgized with the functioning of egosubject. He relates the conception of uniqueness or oneness of 1 , becomes closely
mediated with the structure of ego or self-attachment or returns the self to self
generating the sense of one unique existence. oneness makes ego the prior
basis of rationality ( RSW 369) This causes erection of barriers with the outside
world, as the self operates against the world in a subject-object mode of relation of
mind with world. Further, the language produced under the influence of ego is
reduced to mere tool of communication between two egos where one ego is
rubbing against the other. Therefore this mind as ego is in a state of tension with
the mind as other, erecting an inner wall of self-defense and communicating from
the point of self-defense and egos desire for permanence.
With this brief theoretical background, Arvind enters into the sphere of
Gurmat. He argues that according to Guru Nanak the relationship between inside
(self-ego) and outside (unconscious state of non-ego) is like that of love between
lovers. Ego which is the site of asserting permanence within conscious mind, has to
be fused with non-ego of unconscious mind which is the site of death of self or
being stranger to itself. He relates Zizeks term minimal noncoincidence of the self
as minimal coincidence of self with other that is expressed through the state of
Birha in Gurmat. . birha signifies a link between self and other that exists only in
erasing itself. Birha is a point at which self and other touch and fuse but are ever in
danger of separating. (RSW, 373). Assertion of ones existence in world through
self-naming is fundamental misuse of language.
This is where Arvind find the conception of monotheism as problematic. He
contends that monotheism is a cause of a duality that becomes discriminatory by
allocating values of maturity to religions, from pantheism to monotheism. He
asserts that the problem of monotheism is that it creates a perception of a rigid
duality of opposition : one/many, form/formless, existence/nonexistence, good/evil
etc. Therefore he contests for paradoxical dialectic between appropriation of nam
and disappropriation of ego. Based on his experience with Gurmat, Arvind
advocates that the communication between Ego and non Ego takes place through
Nam. Nam is an empty signifier with no metaphysical entity, that is cultivated
through Simaran ( fusion of Simar meaning Remembrance and Marna meaning
renunciation). This takes us to final comment of this chapter, Because Nam
simaran is not a metaphysical concept but a concrete sacrificial practice for
transforming memory, as the function of mind which weaves times into the
structures that manipulate our existence and thinking, it can also be viewed as a
way of transforming worldly time into existence.. Nam simaran is as inherently
political as it is spiritual.

I am not sure if Arvind would agree with me on my argument that even

though his work reflects a deep concern for epistemological conceptions of Gurmat
in post-modern studies, yet there is an element of theology that keeps appearing
within this chapter. Let me clarify that by theology, I understand conceptualizing
religious (Sikh) philosophy in an analytical framework, with phenomenological
elements open to critical review in the light of rational reasoning. In this context the
commentary on the Vein parvesh of Guru Nanak on page 367, is what I find
somewhat incompatible with the Sikh spirit. Arvind subtly talks about the Vein
Parvesh of Guru Nanak as a psychological performance in which the Guru got
introduced to pure language, in which the Guru (in his human form) was actually
silent, while His mind was in communication with Unconscious or Word. This
particular interpretation that underpins a psychological performativity of the Guru,
unconsciously becomes to be a subject of science that is open to critical reasoning.
The Gurus body as a human gets a precedence over His divinity, that perhaps
unconsciously, reduces the cosmological experience to Sikh spirit.
This
commentary therefore leaves a gap of bringing whatever is beyond human sense of
reason/ understanding/ experience of unconscious-conscious etc., well within the
domain of, what I would call conscious-conscience, of understanding what is in
Gurus mind as a subject of human analysis. Examining the works of Marcel
Gauchet, commentator philosopher Charles Taylor notes, Gauchet shows how in
the nineteenth century, one facet of this new depth develops, namely the sense
that our thinking and willing emerges out of cerebral/nervous function, through the
concepts of the reflex arc and sensori-motor scheme. The second half of century
comes to be dominated by a psycho-physiological outlook, which tries to place
consciousness, thinking and will within its bodily realization. 2 (Taylor, 2010) This
commentary by Arvind is primarily an experience of body and mind of the Guru,
while both human soul and cosmic spirit gets subtracted or deleted in error.
The Sakhi Naem ( closely translated as hagiographic order) of the Guru, as
understood in traditional Sikh consciousness is central to Sikh experience. The
Puratanjaman Sakhi, that according to many academic scholars is centered around
miracles (RSW 365), requires a deeper realization of Vismadh in Sakhi Naem
transcending the limits of time and space. Explaining the Sakhi Neeyam, Sikh
scholar Prof Jagdish Singh notes, it (sakhi) should not be confused as a mere
center of philosophical conceptualization, drawing its nutrition from fluid experience
of consciousness and at the same time masking its latent moves to colonize an
experience in order to expand its own horizons. Sakhi Naem is an ambrosial
instance, in which the corporality ruptures the duality of time, to dawn the cosmic
realization on mans consciousness, within Sakhi. The transactions of imperfections
of human corporality that rise within the anxieties of time, transcend into higher
cosmic realization (with Sakhi).3 (Translation mine) (Prof Jagdish Singh, 2010)
Psychoanalytical analysis after the works of S Freud and GS Hall has been
concentrated on de-coding what is inside mind to understand thoughts emotions

and behavior, in order to develop systemized sets of theories. Dialectics and duality
cannot be segregated or brushed aside for developing a psychoanalytical theory.
However, I must mention that I am not contesting the value of psychoanalysis in
theory, but I want to revisit the possibility of actually exiting a dialectical opposition
in a theory through psychoanalysis. This is not something that Arvind could actually
get rid of completely through this chapter. His commentary of Vedic economy
unnoticeably creates an other, that he many times contests, that the Guru is
working against. Perhaps, it would have been more enriching to take an
epistemological study of Vedas and to discover how Guru Granth Sahib, assists in
shedding its hegemonic political metaphysics to reach its spiritual essence. In other
words the transparency of experiences and how they culminate in the Guru is a part
that can be found missing in Arvinds works, that causes the formation of the
other.
I must mention here that these errors of empiricism can be easily overcome
by undertaking an Ontological study of being, along with the psychoanalytical
analysis. Relying heavily of psychoanalytical examination, as I have argued is open
to a dialectical mode of duality of self/other. In this context, Arvinds argument that
the caste system in Sikhs is merely a cultural borrowing from Brahminical
hegemonic political system or vedic economy, may not be a completely agreeable
claim. It requires a deeper ontological study to examine that what makes such a
cultural borrowing a possibility to such a wide extent, as is seen among Sikhs today,
both within Punjab and diasporas, even though the Sikh spirit is deeply inconsistent
with caste metaphysics, in essence and in effect. In other words, an Ontological
study of being, if added along with a psychoanalysis can bring richer
epistemological value, rather than being heavily reliant on theory. I want to add the
void of living experience,- as Arvind talks about but does not discusses deeper in his
work, -although challenges metaphysics of monotheism, but at the same time recreates another metaphysics of an empty signifier in its place, with monotheism of
Judeo-Christian tradition as the other. However, this is something that is perhaps
unavoidable in any modern western academia and to raze down the structures of
modernism. At best, it can argue for what we understand as a post-modern theory.
Conclusion
Religion and Specter of the West is perhaps a significant landmark in the field
of Sikh studies, that has taken the subject to its new horizons. One of the
noteworthy distinctions of this work is that it has helped to decolonize Sikh studies
from earlier dominant schools of west particularly that of Hew McLeods. Besides
that, the critical arguments especially in chapter five of Ideologies of sacred sound,
has as brought many significant insights for Sikhs to revisit their own traditional
practices in relating with the Guru.
After reading this chapter, there are many new perspectives that come into
light that further give way to many more to come. Putting first things first, let me

comment that this chapter makes one realize the centrality of text and how
imperative it is to get engaged with it, in order to fill the gaps that are left out in
ones knowledge and understandings. Without shying away, I must point that if this
point is taken seriously, this chapter has a right potential to bring a wider social and
academic transformation within the educational aura of not only Punjab, but within
Indian subcontinent. In fact this chapter remains inconclusive even at its end. I use
the word inconclusive not because this chapter is not concluded in its content by
the author, but because of different fields of inquiries it opens with its contents.
This includes, firstly, a potential to conduct a deeper inquiry into linguistic
studies including understanding the importance of script and to review different
modes in which the symbolic order of Sikhs gets translated in Gurmukhi script. This
in other words, how does engaging with script of Sabda (that is often understood as
Word or revelation in western tradition), inspires mans love to be in-tune with that
symbolic order and elevates human consciousness through a visual experience.
Secondly, this chapter also invites Sikhs to revisit and rethink about the widely
prevalent customs by many Kirtan Jathas and sangats, that inculcate specific bodily
exercises concentrating on breathing, along with circulatory enunciation of
particular sounds, (also called as hall). Arvinds exposition on oral traditions also
raises questions on concentration on exact articulation of words and how the
experience of Sabda gets transformed into mantra practices of certain Taksals and
Sant samajs, that interdicts with experience of Vismadh. These arguments impel
Sikhs for revisiting many common life practices that have been followed as cultural
tradition. Thirdly, Arvinds works makes one rethink that, is there any limitation in
secular imagination to relate with symbolic language, that needs to be revisited
specifically within the western tradition that calls for textuality-orality dichotomy, in
order to relate with the Word not merely a scripture, but as an unconsciouslyconscious cosmological experience? Lastly at this point, how does Maryada
(temporal experience of cosmic order) unfolds from a (text/fixed/law-making)
textuality and (dynamic/sonorous/flowing) orality of Sabda?
At this point these are the spontaneous questions that I believe in some way
or the other get initiated understanding this chapter. These questions require more
rigorous philosophical engagement than a theoretical one.
It is perhaps a
stimulating inquiry that Arvind has initiated in this chapter and that can potentially
invoke many further epistemological pursuits to follow. In that context it would not
be something wrong to interpret the works of Arvind Pal S Mandair as the big bang
in structural phenomenology and its potential for developing Sikhs studies in future.
Besides, undertaking such endeavors, I want to remind from the works of another
Sikh Scholar Himat Singh, Sikh-philosophy cannot be that of conceptualization but
of living vitality, of the life itself vibrant through the sentient. The method of
understanding such vital life needs its apparatus to be lively vital too, but with a
chiseled awakening through the touch of the Guru ( Sabda) who creates the entire
cosmic panorama.4 ( Himat Singh, p 130)

References
1. Arvind Pal Singh Mandair, Religion and the Specter of the west,
University press

2009, Columbia

2. Charles Taylor, The Secular Age, 2010

3. Prof Jagdish Singh, Amrit Vela, 2010, Singh Brothers, Amritsar, India, p18.
Original text reads, ieh .PlsPwnw pwrBOiqkqw dw kyNdr nhIN, jo hoNd dy risk PYlwA
nUM iksy sUKm sMklpk jugq nwl AMdroN kr uaus nUM Awpxy PYlwA leI vrqdw hY[ ..
iesy pRkwr swKI nym dyh dw auh AMimRq pl hY, jdoN dyh kwl dy dvMd PYlwA dI
cyqnw qoN inrol pwrdrSqw dy bRihmMfI PYlwA nUM Awpxy coN pRgt krdI hY[ kwl ByA
ADIn ADUrypx dy smJOiqAwN c ijauNdI dyh dw kMcn sI dyhI dI sMpUrnqw c flxw swKI
nym dw pRgt hoxw hY[
4. Himat Singh, The Philosophical Conception of Sabda, Naad Pargaas, Amritsar, 2013,
p130