Based on a doctoral thesis by Dr. Satnam Kaur at the University of Delhi, this book's jacket bills it as possibly "the first ever critical study of faith, grace and prayer in Sikh religious thought from the viewpoint of present day philosophy." Perhaps so, if the words "in English with reference to Western philosophers" are added to the blurb. Certainly the extensive commentaries of Sahib Singh, Veer Singh or Sant Singh Maskeen, to name only a few, are not devoid of linguistic analysis, modern thought or philosophic content, but they are in Punjabi.

This work uses the framework of phenomenology and linguistic analysis to understand the Sikh Gurus' "living" experience of faith, grace and prayer. The author, a Reader in Philosophy at Mata Sundri College (Delhi University) describes her work as an "essay in hermeneutics" or that "dynamic process of understanding which is revealed in perceiving how the parts and the whole make each other meaningful." Like the existentialist philosophers Gabriel Marcel and Schleirmacher, she believes that "to fully comprehend an author it is necessary to understand the "very spirit which initiated and controlled his writing ..." For her, a concept is revealed fully only when dissected into its components and then put back together again.

There are some obvious difficulties with such an approach. How does one capture the very spirit that animated the Gurus' experience? The Gurus tell us that experience is transcendental, whereas phenomenology insists that all knowledge is empirical. Satnam Kaur calls her phenomenological method "presupposition less philosophizing", that is, she starts with no prefixed notion of truth or reality. This we find puzzling. Isn't there is a premise or position even in being presupposition less?

The Guru's message is metaphysical. Perhaps her method - linguistic analysis - is suited less to answer philosophic questions, and more to demonstrate that such questions arise from a sloppy use of language. Russell reminds us that linguistic analysis regards philosophy as some kind of linguistic therapy designed to cure us of our prity to pose carelessly worded questions - in this case, metaphysical questions.

Fortunately Dr. Satnam Kaur is mindful of this difficulty. Why then should one even bother with such an analysis? To this she provides a reasoned, valid answer. Since the Gurus recorded their experience in writing, it follows that they intended it to be read and understood. Analysis is therefore not only possible but also desirable. The devotional and analytical can and must proceed hand in hand; understanding the Gurus' message requires that the head and heart merge.

Although Dr. Satnam Kaur claims that her book has a distinctive approach - hermeneutics - in fact, it follows conventional lines. Hermeneutics is neither new nor unknown to traditional interpreters of Gurbani who work primarily with Punjabi or other Indic sources. If we had to deliver the central message of the book in a paragraph or less, it would be thus:

A man of faith (sardha), as he goes about his life takes his refuge (oat) in God, who is a steadying anchor (tek), and the foundation (aasra) of his existence. He treads life filled with trust (bharosa) in God and sees everywhere signs of his grace (nadar) and compassion (mehar, daya, kirpa). This knowledge or realization of God's all encompassing love arouses in him a fervent sense of thankful prayer (ardaas). Faith is an inner faculty that is cultivated by the company of men of faith (sadh sangat), simran and keertan. But all efforts will surely come to nought unless accompanied by the Guru's grace (gurprasad).

This interpretation of Faith, Grace and Prayer provided by Dr. Satnam Kaur is akin to what one hears from the podium of our gurdwaras. The difference is that the sermon in the gurdwara delivered by a granthi is in Punjabi, usually peppered with anecdotes and homilies, with a general lament on our crass materialistic ways. Dr. Satnam Kaur delivers the same message in English without the irrelevant accretions. In that sense the book offers few new insights.

Nonetheless, the book is worth a read, especially for those who are allergic to gurdwara granthis or need the message in English. It shows how to combine the analytical with the devotional approach in Sikhism. One need not sacrifice one's critical faculty on the altar of devotion. The author displays a profound knowledge of the Guru Granth and, unlike some other Sikh academics, approaches the subject with reverence. As a trained philosopher, she uses the tools of her trade to examine the Guru Granth in a methodical and structured manner. She uses the intellectual process to explore concepts that lie beyond the domain of the intellect.

The book, in addition to the Introduction, consists of three sections, one each devoted to Faith, Grace and Prayer. Each segment presents a philosophical perspective on the concept under discussion, and highlights the issues. This is followed by an exposition of the Sikh view on the subject, supported by citations from the Guru Granth.

Faith is the first concept discussed because faith denotes a whole system of belief, is an essential element of prayer, and provides the basis for grace. The theologian, Paul Tillich, defines faith as the ultimate concern. He calls it "infinite passion, passion for the infinite." It is not a child of reason, nor a product of the intellect; it transcends reason but is not opposed to it. A living faith is not without doubt; the courage of faith implies risk, as does all courage.

What, then, does it mean to have faith? Why is faith in God at all necessary? Does having faith amount to giving up one's freedom? And if God is all knowing, why do we need to pray that our needs be fulfilled? Does God play favorites? Does he answer some prayers and not others? Why pray trustingly to a God who is the unchallenged ruler of the Universe and yet allows so much evil ... and so on. The author, however, does not deal with these issues at any length because, in her estimation, the Sikh Gurus were not preoccupied with them.

Dr. Satnam Kaur identifies at least seven different words that the Gurus used in the context of a life of faith. These are oat, tek, bharosa, adhar, aas, aasra, and sardha or sradha. In her view sardha is the right word to denote faith; the others signify aspects of faith. Faith, she says, is "the total fact of being related to God in a multiple way." This means "implicit, undivided, joyous and reverential trust in God. Within the wholeness of this relation, oat and tek (or adhaar, aasra) may be said to stand for the tangible side of the relationship, indicating how God appears to us, as shelter and as an anchor or support, or as the foundational reality. Bharosa (or bharvasa or trust) and aas (or steadfast hope) characterize how it feels to have faith in God." (p.7)

How does one acquire faith? Faith kindles faith (sardha sardha upai milaye) and is obtained through the living examples of those who possess faith (sadh sangat). Faith is not an event but a process of cultivating an inner faculty. This path is not a "joyless' exercise but is accompanied by a sense of celebration of the infinite Lord. Progress along it comes through devotion coupled with the grace of the Guru.
Over half the book is devoted to the discussion on Grace. Not surprising since grace is the underpinning of the Sikh religion (karmi aave kapra nadri mokh duar).

Like her examination of Faith, the author identifies words from the Guru Granth that convey some sense of the idea. These are: anugraha, anukampa, bakshish, daya, karam, kirpa, mehar, nadar, and prasad. The Gurus, she asserts, were not concerned with fine distinctions between the various "equivalents" of grace. Nor does Gurbani pose the question "what is grace?" Grace to the Gurus is a vital, positive force that is actually at work in their "psycho-physical being." (man tan antar tudh nadar nihal.) A man of faith, then, does not consciously search for an abstract understanding of the various "excellences" (?) of God (kia gun tere aakh samali) but seeks the state of grace.

What does being in the state of grace do for the individual? Quoting extensively from Gurbani, the author explains that the settling of grace brings forth a refinement of speech (sachi bani har gun gavey, nadri nadar nihal), ensconces the name (presence?) of the Lord in the heart (naam japat), shows the true path (jisno nadr karey soi bidh janey), and ultimately, leads to the supreme gift of deliverance from the cycle of birth and death (karmi aavey kaprah, nadri mokh duar). Grace, needless to say, is obtained only through gurprasad.

The third essay in the book is a commentary on the concept of prayer and the Sikhs' daily prayer or Ardaas. The discussion starts with the universally abused, commonly mistaken notion of prayer as a request to God for services or goods that a bountiful master may provide. The view is anthropomorphic. Much as man throughout ages has petitioned parents, rulers, despots and tyrants for gifts deserved or otherwise, we use similar language and posture to petition God. Prayer then becomes a correspondence or a transaction to wipe the slate clean of our previous accounts (settle our debts without having to pay for them) so that one can start afresh - accumulating further debts, until the next prayer when we can start all over again. The satirist Ambrose Bierce likened prayer to asking that the laws of the universe be annulled in behalf of a single petitioner confessedly unworthy. God's wisdom and kindness may be more apparent in the prayers that he chooses to ignore.

The author lists the many names that humans have used for God. Some are attributes or their derivatives, such as Hari (dispeller of human suffering) or Karim (merciful); other appellations, such as Thakur (Lord) for God or Das (serf) for the worshipper emphasise the relationship between man and God. But we suggest that these are concepts that are born out of the desperate lives that most people lead.

The Gurus, too, employed such terms. In fact they freely used the myriads of epithets and traits of God available in Hindu and Islamic religious systems that prevailed in India - not because they were the best or most accurate words or phrases but because that is how most people did and still think of God. Yet, in Sikh teaching the believer is brought to a more mature concept of God who is father, mother, friend, protector, master; in fact, is a presence in every aspect and breath of one's life (tu mera pita tu hai mera mata ....). In his prayers man says "thy will be done" but he really means his own. To be in a state of grace is to live in the will of God. Pray not, say the Gurus, for the easy life but to be stronger in acceptance of God's will.

The discussion moves smoothly on to the Gurus' teaching that prayer must arise from a heart that lives in God's grace. And that prayer is not idle chatter or a formal plea. When integrated in one's life, it can be the most potent instrument of action. This section also contains an excellent discussion on Naam.

Dr. Satnam Kaur takes issue with some translations of the Guru Granth rendered by Gopal Singh and Manmohan Singh who, in her view, overlooked the contextual framework of the scriptures. But while she objects to their inexactness, and rightly so, she touts Kirpal Singh's books as being "good works on the ethico-religious thought of the Sikhs." Whatever their value the two books that she cites, "Prayer, Its Nature and Technique" and "Nam or Word", must be viewed as not being the SIKH interpretation. Kirpal Singh, though a devout and saintly man, interprets Gurbani along Radhaswami lines and is fundamentally at odds with the Sikh view as it proceeds from Guru Nanak-Guru Gobind Singh.

The invocation to Mahatma Gandhi at the start of the book (mangalacharan, so to speak) seems out of place in a book about Sikh religious thought. Gandhi neither understood nor appreciated the Sikh Gurus and their message. He published arrant nonsense about Guru Gobind Singh's use of arms, calling him a misguided patriot. It took Ganda Singh to point out to Gandhi, "the apostle of non-violence," that Hindu Avatars, including Gandhi's favorites Ram and Krishna, carried arms.

An observation: The dedication to the author's mother is an interesting example of the mindset of many Sikhs in India, especially outside Punjab. Dr. Satnam Kaur obviously thought nothing of referring to her mother as Shirimati Amrit Kaur. Living outside India, and much more conscious of a distinct identity, we would have preferred Sardarni Amrit Kaur. It is important that Sikhs, as they struggle to assert their identity, remain mindful of things like the manner and content of their greeting, addressing etc. Such matters are central to issues of self-identity and self-awareness.

A reference to the philosopher David Hume on page 51 is neither footnoted nor found in the bibliography. There are other such lapses. A glossary of terms would have been helpful. We point out these to recommend that we Sikhs need to pay greater attention to the mechanical side of the craft of writing.

The book is highly recommended, especially to those who do not read Gurmukhi. It is the most comprehensive account of the foundations of Sikh religious thought that we have come across in English - conveyed analytically while remaining faithful to the message.

Dr. Inder Jit Singh is Professor & Co-ordinator in Anatomy, New York University. Among other publications, he is the author of two books: 'Sikhs and Sikhism: A View With a Bias' and 'The Sikhs Way: A Pilgrims Progress'.

I.J. Singh is on the editorial advisory board of 'The Sikh Review', Calcutta and 'The Encyclopedia of Sikhism', Punjabi University, Patiala.

Feedback is welcome: ijs1.