Iqbal Singh Lalpura
To understand the concept of Sikhism, there are only two explanations. One, Ang 462: Guru Nanak changed a human being into an angel in a fraction of a second. The angels are the saviours and benefactors for human beings and are the messengers of God. Sri Guru Gobind Singh further improved them by giving Amrit and making them the soldiers of God’s Army: “Khalsa Akal Purakh ki Fauj.” Guru Ji also told Bhai Nand Lal Ji that they may rule the world from east to west, however, with a rider that they must keep their identity given by the Guru—meaning, follow the philosophy of Guru Sahiban: a ritual-free religion with a definite way to light one’s inner lamp by following the teachings of Sri Guru Granth Sahib and serving society. To live an honourable life and die fighting on the battlefield, if the situation demands. Politics is not untouchable, but the king must be kind and brave—Baba Banda Singh Bahadur and Maharaja Ranjit Singh being examples of the “Halemi Raj” concept of the Guru.
While fighting for justice, equality, and freedom, the rulers of the time tried to destroy Sikhs by killing every visible Sikh in their kingdoms. The first and second holocausts or Ghallugharas of 1746 and 1762 AD, and the destruction of Sri Harmandir Sahib, are examples. However, the Sikhs remained unfazed and bounced back by capturing the kingdoms of Lahore and Delhi. The Khalsa Misls also ruled the Tarai area up to Kanpur.
After the death of Maharaja Ranjit Singh, the situation changed for the Sikh community. Sikhs not only lost power, but also the momentum for propagation of their religion. Now, instead of killing Sikhs, the British started converting kings like Maharaja Duleep Singh and Raja Harnam Singh Ahluwalia to Christianity and diluting the golden principles of Sikhism.
In the next hundred years up to 1947, Sikhs only won the battle to take control of Gurdwara management from pro-British Mahants. However, the war to promote Sikh education, employment, and religious propagation was never started. Since independence, the situation has remained the same, with the only exception being that, by exploiting the sentiments of the community, a group of individuals enjoyed political power in the state and at the national level. Dharam Yudh Morcha, from July 1982 to June 1984, was another attempt to grab political power in Punjab.
The Indian Army entered Sri Harmandir Sahib to flush out militants on 3rd June 1984, and Operation Blue Star was completed on 6th June 1984. There were a large number of casualties on both sides, and Sri Akal Takhat was damaged. Since then, every year, these deaths are commemorated at Sri Akal Takhat Sahib. There has always been confrontation within Sikh leadership from various groups, and special police bandobast is made to maintain law and order. During Operation Blue Star, the President of India was a Sikh, with Sikh ministers in the Union Cabinet, but none were able to avoid this military action or bring the government and Akali agitators to the negotiation table. Not only that, the majority of the army, police officers, and bureaucrats involved were Sikh. They also were not able to find a non-violent way to save the situation.
Top Sikh achievers in society never joined to appeal for peace. A group of politicians created a situation in which the Sikhs suffered, and the exploitation is still continuing. Thus, community gain or loss needs discussion, debate, and a strategy to recover from the loss and bring the community back to the center stage of peace and prosperity. Have we ever done it?
After the completion of 41 years, what has the community achieved? Have the demands for which Dharam Yudh Morcha was started in July 1982 been fulfilled? Have those innocent people who suffered injuries or death during the operation been compensated? What is the overall political, economic, social, and religious achievement of this peaceful agitation turned violent?
In the past Ghallugharas, the Sikh community under Sardar Jassa Singh Ahluwalia captured the kingdom of Delhi. What has been the gain to the Sikh community in democratic India, in the State of Punjab, and elsewhere? Historical events are celebrated or commemorated to analyze the past and plan for the future.
In history, other communities have also suffered but recovered to become world powers. The Jewish and Japanese communities have demonstrated remarkable resilience in the face of unimaginable trauma. Despite the horrors of the Holocaust and the atomic bombings of Hiroshima and Nagasaki, these nations have not only rebuilt but thrived, becoming global leaders in various fields. In contrast, the Sikh community continues to grapple with the aftermath of Operation Blue Star in 1984, struggling to find unity and a clear path forward.
Guru directed politics to work under the hammer of religion, not vice versa. The Gurdwara Parbandhak Committees, true to their nomenclature, are managing only the Gurdwaras. There is no shortage of money: the annual budget of Shiromani Gurdwara Parbandhak Committee, Amritsar, is ₹1,300 crore plus; Delhi ₹100 crore plus; the same is the case with donations by Sikhs in Haryana, Patna, Hazur Sahib, and thousands of Gurdwaras worldwide, which may amount to thousands of crores. However, in the absence of a clear vision, this is not used to promote and preach Sikh religion or Sikh education. No economic activity has been created with this money to promote employment for Sikh youth and the community at large.
The institution of Panj Pyare is supreme. Past Sikh heroes like Baba Deep Singh and Akali Phoola Singh were warriors—not merely priests performing rituals. These heads of institutions, who are being paid, should devote time to preaching Sikh tenets.
The Jewish community’s ability to bounce back can be attributed to their strong sense of unity and mission. Despite being dispersed across the globe, Jews have maintained a strong cultural and religious identity, which has enabled them to preserve their heritage and contribute significantly to various fields. Similarly, Japan’s post-war economic miracle was driven by a unified vision and strategic planning, allowing the country to rapidly rebuild and become a global economic powerhouse.
Both the Jewish and Japanese communities have demonstrated exceptional planning and strategic vision. They have invested heavily in education, innovation, and entrepreneurship, creating a strong foundation for economic growth and development. In contrast, the Sikh community’s progress has been hindered by internal divisions and a lack of clear direction.
While it’s essential to acknowledge and learn from past traumas, dwelling solely on the victim card can hinder progress. To move forward, communities need to identify mistakes, learn from them, and develop a clear plan for the future. This requires a nuanced understanding of the past, a strong sense of unity, and a shared vision for the future.
To succeed, the Sikh community needs to develop a unified vision and strategic plan, focusing on education, innovation, and entrepreneurship. By leveraging their rich cultural heritage and strong community bonds, Sikhs can create a brighter future and make significant contributions to the world. The Jewish and Japanese experiences offer valuable lessons for communities seeking to overcome trauma and achieve success. By emphasizing unity, mission, and planning, communities can build resilience and thrive in the face of adversity. The Sikh community can draw inspiration from these examples, working towards a more unified and prosperous future.
Let us appeal to come out of Gurdwara politics, follow Gurbani and the directions of Guru Sahib to change the future of the Sikh community. This would require the participation and contribution of all selfless achievers in various fields.
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