October

Guru Amar Das Destroys The Five Vices 1989 29.5 x 41.5cm (11.6 x 16.4in) Poster color, gouache and gold dust on paper Artist: Amrit K.D. Kaur Singh

Inspired by the Sri Guru Granth Sahib, this painting presents an allegorical depiction of the purpose and meaning of man’s existence according to Sikh belief, combining elements of traditional Indian iconography with new symbolism based on the artist’s personal interpretation of the verses it depicts.

The third Sikh Guru, Amardas Ji is shown as a warrior‚ on the battlefield of life striking victory over his enemy, the five vices, which are the cause of mankind’s suffering and an obstacle to enlightenment because they keep him bound to worldly desires in a false sense of permanence and individualism that is ignorant of the spiritual dimension to life. Drawing on the Sikh literary tradition, each of the vices is likened to the character of a particular animal.

The peacock represents ego (hankar); the hawk, wrath (krodh); the elephant lust (kam), the dog greed (lobh); and the snake attachment to worldly things (moh). Only by destroying these vices can an awareness of the true nature of existence resulting in spiritual union with God be achieved. The means by which the battle may be won is outlined in the opening lines of the verses represented.

Namely, through concentration (meditation on God), knowledge (of the true nature of existence), righteousness and devotion (the ultimate expression of which comes through cultivating attitudes of selflessness and detachment from worldly desires). Guru Amardas is revealed here as one who has cultivated these qualities and, as such, has been bestowed with the highest level of spiritual awareness. He is the ideal image of man who having won the battle becomes an exemplary for others.

The battle field is Maya or the created world whose rich display of material objects and sensory pleasures delude mankind, enticing the soul away from God and sending it through an eternal cycle of birth, death and rebirth. However, as well as being an obstacle to spiritual elevation Maya is also the very means of release from this cycle.

For Sikhs, enlightenment is of the here and now because it is only whilst living within this world, through a life of selfless service to others and contemplation on God that the vices may be destroyed. The lotus flower arising from the pool of blood gives visual expression to these concepts, drawing upon an analogy which the first Sikh teacher Guru Nanak (shown top left of the painting) used to illustrate the idea of non-attachment.

He taught that just as the lotus flower is rooted in the mud (the material world and its vices) but raises its blossom (the pure soul) above the muddy pool, so too must man live in this world amidst the temptations of Maya whilst remaining detached from its influence and attuned to God.

Guru Amardas’s armor is described in the verses as the “armor of concentration.” So its leaf like structure alludes to the traditional place of meditation - the forest. The delicate lotus blossoms which form the quills of his arrows reinforce the allegorical nature of this warrior‚ personification of the Guru because as the verses state, they are arrows of devotion not aggression and offence.

Their softness contradicts the very nature of the weapons they form and instead represent the gentleness and purity of character associated with one who practices true devotion. They also point to the ultimate focus of that devotion since the lotus in traditional Indian Iconography represents the Divine. The theme of devotion is echoed in the saffron robes of Guru Amardas - a colour traditionally worn by Indian holy men, signifying the life of self-sacrifice and service to others.

The relationship between the devotee and the Divine is symbolized by the entwining trees which on a mundane level represent human lovers - the woman (the blossom tree) and man (mango tree) in a loving embrace. On an ultimate level they represent the uniting of God with the pure soul in spiritual ecstasy.

At the same time the mango tree’s canopy of lush green leaves which like an umbrella provides shade from the scorching sun, is an allegory for the protection God offers his devotee from the vices of Maya. The placing of this canopy above Guru Amardas’ head discloses that he is one upon whom the good will and favor of the Divine rests.

This mark of approval is further sanctioned by the hand posture of Guru Nanak which together with the ray of light coming from his palm on to Guru Amardas, denotes a blessing and bestowing of grace. Within the context of formal court imagery, the canopy or umbrella are also a sign of royal power. This in turn is interpreted, as spiritual sovereignty since in traditional Indian thought the authority of rulers is believed to stem directly from the Divine.

So Guru Amardas is presented here as one who is supreme in both spiritual and temporal terms. He recognizes no higher authority than God Himself from whom he has directly received the spiritual message. The Guru’s bare feet are a reminder that the entering into a relationship with God is to be done with the correct attitude - that of humility.

One must recognize not only the overwhelming Greatness of the Divine but that spiritual enlightenment lies in His hands. It is a gift bestowed ultimately through His grace and cannot be achieved through the efforts of man alone.

In addition, just as in Indian religious practice the devotee removes his shoes in humility before entering the presence of God in a place of worship - Guru Amardas rides barefoot to signify that as one who has attained spiritual union with the Divine he is forever in His presence.

In short, this painting presents not just a single historical event in the life of Guru Amardas but an Archetypal image whose timelessness is represented by the simultaneous appearance of the sun and moon in the skyline. The emphasis on timelessness reinforces the idea that the Guru’s battle against the five vices is one which the whole of humanity shares. It has been fought since the beginning of time and will continue to be fought until God himself decrees.