Idol worship: "They, who say the stone is God; in vain is their service.”

They, who say the stone is God; in vain is their service. He, who falls at the feet of the stone; vain goes his labour. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service. (Guru Granth Sahib, Arjan Dev, P.1160)

1. Introduction

Sikhism, founded in the 15th century in the Punjab region of the Indian subcontinent, presents a distinct theological path centered on the concept of Ik Onkar (One Supreme Reality). The tradition posits a single, immortal, and formless God (Nirankar), who is the creator and sustainer of all. This God is described as self-illumined, without fear, and without enmity, with "Truth" being the very essence of the divine name (Guru Granth Sahib). This foundational belief has profound implications for the practice of faith, particularly regarding the worship of physical representations of the divine, a practice commonly known as idolatry. This paper will argue that Sikh scripture provides a systematic and philosophical critique of idol worship, framing it not just as an incorrect practice, but as a spiritually futile and ignorant act that distracts from the true pursuit of connecting with the formless Lord. By analyzing key hymns from the Guru Granth Sahib, we will explore the theological, ethical, and practical dimensions of this rejection.

2. The Rejection of Physical Deities: The Stone that Does Not Speak

The Guru Granth Sahib unequivocally rejects the worship of physical items, whether they are stone idols, sacred animals, plants, or tombs. The central argument is rooted in the fundamental distinction between the Creator and the created object. A physical object, by its very nature, is finite, lifeless, and incapable of interacting with the devotee or the universe.

This concept is powerfully articulated in a hymn by Guru Arjan Dev:

"They, who say the stone is God; in vain is their service. He, who falls at the feet of the stone; vain goes his labour. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service."

(Guru Granth Sahib, Arjan Dev, p. 1160)

This passage establishes a stark contrast between the living, active, and immanent God—who "ever speaks" and "gives gifts to all"—and the inert stone idol, which "speaks not, nor gives anything." The devotee is described as "blind" and deluded by doubt, caught in a metaphorical noose of ritualism that yields no spiritual fruit. The "labour" and "service" are deemed "vain" because they are directed towards an object incapable of reciprocation or bestowal of grace. This is further reinforced by a stark couplet from Guru Nanak:

"The idol gives not the hungry and saves not the dying."

(Guru Granth Sahib, Nanak, p. 1240)

This practical test—the idol's inability to address fundamental human needs like hunger or mortality—underscores its powerlessness and the futility of expecting salvation or sustenance from it.

3. The Critique of Hindu Iconographic Practice

The Sikh critique is not launched from a cultural vacuum but emerges from a direct engagement with the prevalent religious practices of its time, particularly within the Hindu traditions in which Guru Nanak was raised. The text acknowledges this cultural proximity and the difficulty for many converts to abandon ingrained ritualistic habits. Guru Nanak directly addresses this:

"The Hindus have forgotten the Primal Lord and are going the wrong way. As Narad instructed so worship they idols. They are blind, dumb and the blindest of the blind. The ignorant fools take stones and worship them. Those stones when they themselves sink, how shall they ferry thee across?"

(Guru Granth Sahib, Nanak, p. 556)

This verse is significant for several reasons. First, it identifies idol worship as a deviation from the original path of remembering the "Primal Lord." Second, it references the sage Narad, a key figure in Hindu mythology who propagated Bhakti (devotion), suggesting that while devotion is valid, its misdirection towards idols is a corruption of the true path. The rhetorical question—"how shall they ferry thee across?"—employs a powerful metaphor. If the stone idol itself is subject to the material world (sinking in water, eroding, breaking), it cannot possibly serve as a vessel to carry a soul across the ocean of existence (Bhavsagar) to liberation. The worshiper is therefore described as "the blindest of the blind," following a guide that is itself lost.

4. The Ethical Paradox: Plucking Life for the Lifeless

A unique and compelling dimension of the Sikh argument against idol worship is its ethical observation regarding the rituals that accompany it. The practice often involves offering plucked leaves and flowers to the deity. The hymns of Bhagat Kabir and Guru Ram Das highlight the inherent paradox and destructiveness of this act.

Bhagat Kabir presents a poignant dialogue:

"Thou tearest off the leaves, O lady gardener but in every leaf there is life. The stone (idol) for which thou pluckest the leaves, that stone is life-less. In this, thou art mistaken, O lady gardener. The True Guru is the living Lord."

(Guru Granth Sahib, Kabir, p. 479)

Here, the act of worship involves the destruction of life (the living leaves) to honor a lifeless object. Kabir points out the "mistake" in this logic: one destroys what is living to serve what is dead. He contrasts this with the "True Guru," who is the "living Lord" and the source of true spiritual guidance. This shifts the focus from a material offering to a living connection with a spiritual preceptor who embodies divine wisdom. Guru Ram Das echoes this sentiment, emphasizing the ignorance that drives such actions:

"The blind ignorant ones stray in doubt and so deluded, deluded they pluck flowers for worship. They worship the lifeless stones and adore tombs. Their service all goes in vain."

(Guru Granth Sahib, Ram Das, p. 1264)

The repetition of "deluded" emphasizes the state of spiritual confusion, and the conclusion is the same: all such service is ultimately "in vain."

5. Conclusion

The Sikh perspective on idol worship, as articulated in the Guru Granth Sahib, is a comprehensive philosophical stance rooted in the core belief in a formless, omnipresent, and living God. The scriptural analysis reveals a multi-faceted critique: idols are deemed futile because they are lifeless and incapable of response or salvation; they represent a deviation from the true, formless God; and the rituals surrounding them can involve an ethical paradox of destroying life for a lifeless object. The worship of idols is consistently framed as an act of spiritual ignorance that binds the devotee in a cycle of fruitless ritual.

The conclusion of the provided text aptly summarizes that such worship does not "free the mind to doing services of just cause." The rewards sought through idolatry are illusory; any achievements in the lives of its practitioners are a matter of consequence, not divine intervention from the stone. While the text acknowledges that people seek hope, the philosophy of the Guru Granth Sahib aims to elevate the mind to a "higher plane of thinking." It seeks to liberate individuals from the constraints of ritualism and material representations, guiding them instead towards an internal, meditative connection with the formless Truth—a path that emphasizes ethical living, service to humanity, and the realization of the divine within. In this way, the rejection of idol worship is ultimately an affirmation of a more direct, personal, and universal spiritual path.

“IDOL WORSHIP

PART 1. INTRODUCTION

Sikhism believes in One immortal formless God, the God of all people regardless of religion or race. God is self-illumined, without fear, sans enmity. Truth is God's name.

PART 2. THE STONE GODS

The Guru Granth Sahib rejects any worship of physical items such as stone idols, animals or plants. The worship of images, tombs or sacred stones is also rejected.

"They, who say the stone is God; in vain is their service. He, who falls at the feet of the stone; vain goes his labour. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service.” (Guru Granth Sahib, Arjan Dev, P.1160)

"The idol gives not the hungry and saves not the dying.” (Guru Granth Sahib, Nanak, P.1240)

PART 3. THE HINDU IDOLS

Although Guru Nanak's parents were Hindus, he rejected the theory of the Hindu stone gods. Since most of the Sikhs are originally from India it has been difficult to rid themselves of this concept.

"The Hindus have forgotten the Primal Lord and are going the wrong way. As Narad instructed so worship they idols. They are blind, dumb and the blindest of the blind. The ignorant fools take stones and worship them. Those stones when they themselves sink, how shall they ferry thee across?” (Guru Granth Sahib, Nanak,P.556)

PART 4. PLUCKING LEAVES FOR STONE GODS

The idol worshiper plucks leaves from flowers and then they throw them over the stone idols. The verses below show that plucking the leaves kills life for a useless cause.

"Thou tearest off the leaves, O lady gardener but in every leaf there is life. The stone (idol) for which thou pluckest the leaves, that stone is life-less. In this, thou art mistaken, O lady gardener. The True Guru is the living Lord.” (Guru Granth Sahib, Kabir, P.479)

"The blind ignorant ones stray in doubt and so deluded, deluded they pluck flowers for worship. They worship the lifeless stones and adore tombs. Their service all goes in vain.” (Guru Granth Sahib, Ram Das, P.1264

PART 5. CONCLUSION

The worship of idols in any form does not free the mind to doing services of just cause. The rewards are none to them, the reward achieved in their lives are of consequence and not the result of idol worship. People always need some sort of hope when their minds are not yet enlightened. The philosophy of The Guru Granth Sahib takes one to a higher plane of thinking to rid the mind of rituals.”

www.compusmart.ab.ca/suki/idol.htm

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