Col Iqbal Singh
The Sikh religion and the vibrant Sikh community worldwide evokes great respect and admiration. The reason behind this respect lies in the true essence of Sikhi, as envisioned by its founder, Guru Nanak who emphasized the concept of universal brotherhood and inclusiveness and advocated against societal divisions. Because of this, people from different castes and creeds followed him in large numbers. The subsequent Gurus worked to expand and safeguard the faith that Guru Nanak initiated.
The growing faith in Sikhi was always seen as a threat by the Mughal empire. In 1606, Guru Arjan Dev, the fifth Guru, was martyred by Mughal authorities for refusing to convert to Islam. His son and the sixth Guru, Guru Hargobind was kept under arrest for many years in the Gwalior fort. When released, he ensured that his fellow Hindu Rajas (Kings) were also set free along with him. Guru Hargobind, was compelled to arm his followers to defend his faith.
In 1675, the Mughals were entrenched under Aurangzeb, a controversial Emperor of the Mughal empire in India. While some praise him for taking the Mughal empire to its zenith, others blame his radical thinking and approach for the downfall of the Mughal empire.
Aurangzeb indulged in forcible conversions to Islam to expand the religious base and protect the Mughal regime. Guru Tegh Bahadur, the ninth Sikh Guru, accepted martyrdom in defense of Hindus, especially, the Kashmiri Pandits, who came to him for support in saving their religious identity.
The officers of Aurangzeb arrested Guru Tegh Bahadur when he was voluntarily on his way to Delhi to offer himself as a martyr for the cause of the Hindus. On being asked to convert to Islam, he refused and was publicly beheaded in Delhi in 1675. The place where he was beheaded is now marked by the historic Gurdwara Sis Ganj.
Guru Gobind Singh, on attaining the Gurugaddi, had to fight numerous battles with his adversaries among the Hindu Kings as well as the Mughals. These battles were fought with disorganized, irregular forces often boosted with paid mercenaries. Thus, in consideration of the frightening developments of those times, the creation of a regular, professional force became an imperative requirement for Guru Gobind Singh. Being an experienced soldier and military commander, he envisioned the creation of the Khalsa from within the Sikhs and initiated the Panth on Baisakhi Day in 1699 at Anandpur sahib.
Some indications of the factors that motivated Guru Gobind Singh to create the Khalsa Panth are manifested in the Zafarnama, written by Guru Gobind Singh to Aurangzeb in 1705. He said in the iconic document that when peaceful means do not work, picking up arms against injustice and repression is the only recourse left to a honourable person. The Khalsa Panth, therefore, was envisioned by Guru Gobind Singh as a dedicated and motivated force whose objective was to protect the faith against antagonists and to fight for principles of justice and righteousness against repressive foreign regimes.
By the time the Khalsa Panth was instituted, Sikh teachings, being inclusive and acceptable to all humanity, attracted people from all walks of life. Millions of people, including Sindhis, accepted Sri Guru Granth Sahib as their Guru and guide.
While Guru Gobind Singh provided a new identity to some of his followers, the doctrine of the Sikh faith, it was never his intention to negate the fundamental peace-loving teachings of Guru Nanak Dev and all other Sikh Gurus. Baptizing his followers to become Khalsa by Guru Gobind Singh, did not imply that those not baptized as Khalsa were no longer Sikhs. This is why Guru Gobind Singh final message enjoined all Sikhs (not only “Khalsa) to look upon Sri Granth Sahib as their eternal living Guru.
This unity under the Khalsa Panth was responsible for evicting the foreign invaders from Punjab region under Banda Singh Bahadur, the Sikh misls, and Maharaja Ranjit Singh. When, in 1710, Banda Bahadur gathered his army, he was joined by many non-Khalsa Sikhs to fight the Mughals in Punjab. Maharaja Ranjit Singh had Muslims and Hindus in the administration and the army.
Sikh Langar; Open and Inclusive
There are many other stories about how the people of Punjab were well-integrated and inclusive due to their faith in Sri Guru Granth Sahib, which enabled them to help each other seamlessly. After Nawab Wazir Khan murdered the younger two Sahibzadas (sons) of Guru Gobind Singh, a Hindu, Diwan Todar Mal relinquished his entire wealth to get a small piece of land to perform their rites. Jassa Singh Ahluwalia along with other Sikh leaders were instrumental in the release of abducted females from the Afghan invaders. Jassa Singh Ramgarhia, and other misl leaders, when approached by Hindus whose females were abducted by the Mughals, fought battles to get them released.
Unfortunately, in modern times, a segment of the Sikh population that holds the responsibility of preaching the Sikh thought has digressed from the basic principles of Sikhi. Some communities, such as the Sindhis, who subscribe to the principles espoused by the first Guru, have been excluded from Sikhi by these people. It’s also disheartening that Mardana, who played a significant role in helping Guru Nanak achieve his vision, has been overlooked and forgotten. Women are no longer allowed to recite Kirtan in the Harmandir Sahib.
It appears that the present Sikh leadership has been unable to take Guru Nanak’s fundamental teachings to the grassroots level. Did Guru Gobind Singh create any distinction of caste and creed? No! Was Guru Tegh Bahadur wrong when he sacrificed his life for the sake of Hindus who believed in his leadership? No! The new leadership is unable to comprehend that the philosophy of faith is more important than identity.
It is also essential to understand that if the Sikhs succeeded in and around Punjab, it was because they followed their Guru’s doctrines by carrying all sections of society with them. The Guru’s philosophy does not allow us to isolate ourselves from others, especially Hindus, who were the backbone of Sikh expansion. We need to accept that these Hindus and people from other communities also hold Sri Guru Granth Sahib sacrosanct along with pursuing their main religion.
The Sikh community needs to remain compassionate and understanding as they attempt to uphold the values of Sikhi. This may sound sensitive, but clean-shaven or cut Sikhs are as valid as Amritdharis as long as they believe in the Sri Guru Granth Sahib.
Disillusioned with such discriminatory and divisive developments in Sikh teachings, many Sikhs are now converting to Christianity in Punjab. Christianity is now accepting those who uphold the Sikhs identity, names, and language as long as they believe in the Bible. The absence of effective outreach and education is a major contributor to this decline of the Sikh community.
Sikh ideology has a global appeal because it believes in universal coexistence, a message on the basis of which Guru Nanak amassed a large following. The Sikhs succeeded as long as they believed in the values of Guru Nanak and the vast wisdom contained in Sri Guru Granth Sahib. Sikhs are now settled in various parts of the world and evolving. It is time to get back to the basics.
Hate and divisiveness have no place in Sikhi. Sikhs as a community cannot allow themselves to be isolated and sever relations with those who have been the backbone of this faith. The doctrine of Guru Nanak “was,” “is,” “will” and “should” remain the guiding principles of the Sikhs.
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