The Challenge of Visakhi Devinderjit Singh Los Alamos National Laboratory (June, 1989) About 300 years ago, on the festival of Visakhi, Guru Gobind Singh called a large gathering at Anandpur. We are all familiar with the dramatic events of that day: Guru Gobind Singh stood on the platform and thundered, “My sword thirsts for the blood of a Sikh. Is there any among you who will offer their head. ” Thus, the Khalsa nation took birth. Historians, particularly western scholars, tell us that this was a turning point in Sikh history. Sikhism changed from being a passive religion, following in the footsteps of the contemporary Sant-tradition, to being a militant organisation. More astute scholars realise that the move to militarisation took place much earlier with Guru Hargobind but, nevertheless, there is a perceived break in the path of the earlier Sikh Gurus and Sikhism by the time of Guru Gobind Singh. But was there really such a radical metamorphosis in Sikhism? For a Sikh, at least, this question never arises: all the Sikh Gurus were the embodiment of Guru Nanak’s Spirit, as are the Sikh Scriptures today. In the words of Rai Balwand and Satta: The same is the Divine Light and the same is the method of teaching, The King has merely changed his body. (Guru Granth Sahib, Raga Ramkali, p. 966) This is, of course, an argument based purely on faith. So, let us consider some actual evidence: The conscience resounds with the battle-drum, as the wounds of suffering strike the heart. The warriors take up the battlefield; now is the time to sacrifice one’s all. He alone is a true warrior, who fights for the weak and oppressed. He dies shred limb by limb, but never deserts the battle. (Guru Granth Sahib: Raga Maru, p. l102) This very martial verse is reminiscent of the writings of Guru Gobind Singh. In fact it was written before the time of Guru Nanak, by Kabir. This hymn, and several others like it in the Guru Granth Sahib, indicate that the martial nature of Sikhism, which emerged in its evolution, was entirely consistent with its founda- tions. Not only does this point to a flaw in the notion of a radical change in Sikh thought, it even questions the degree of passiveness of the Sant-tradition itself. Returning to the events of Visakhi 1699 A.D., consider the following hymn by Guru Nanak: 1 If you yearn to play the game of Devotion, Carry your head on the palm of your hand, and then enter the path of my Faith. If on this path you tread, hesitate not to sacrifice your head. (Guru Granth Sahib: Shloka Vara-de-Vadhik, p. l412) Is this not the same demand as reiterated by Guru Gobind Singh 200 years later, albeit in a more vivid fashion? A few years ago, I heard a lecture given by Bhai Sant Singh Maskeen in which he used a simple analogy with a painting to describe the development of Sikhism from Guru Nanak to Guru Gobind Singh. I found this to be very instructive, and will try to summarise what he said. Imagine a painting, a sculpture, or some other great work of art. Even before the first brush stroke, the artist must be able to visualise the finished work. This is Guru Nanak’s contribution: he conceived the nature of an ideal human being. With living examples over the next two centuries, the Sikh Gurus brought this hu- man painting to life by adding to it a variety of colours. Guru Angad exemplified the virtue of accepting the Guru’s every instruction. Guru Amar Das emphasised the value of humble service and the equality of all humankind. Guru Ram Das gave us the inspiration and know-how to build places of worship, typified by the Darbar Sahib. Guru Arjan showed how to accept God’s Will calmly, even un- der the most trying circumstances. Guru Hargobind demonstrated the qualities of a true warrior as a protector of political freedom and justice, symbolised by the Akal Takhat. Guru Har Rai taught us to respect our natural environment, building several hospitals to care for animals. Guru Har Krishan added the radiance of compassion, looking after the sick and ailing even at the cost of putting his own life in jeopardy. Guru Teg Bahaduar ingrained in us the sacred value of human rights, sacrificing his own life to champion the freedom of others to practice their own religion (even though he did not agree with many of their beliefs). Guru Gobind Singh did not add any new colour to this painting; the picture was, in essence, complete. Guru Gobind Singh carried out the necessary task of framing this painting, in order to protect its fragile beauty. What emerged on the 13th of April, 1699, was the Khalsa nation — the em- bodiment of the ideal human being, as envisioned by Guru Nanak. If you yearn to play the game of Devotion: the inspiration, and sustenance, for human life should be one of Love and Devotion — the path of a Saint. Carry your head on the palm of your hand, and then enter the path of my Faith: to follow this simple path requires dedication and sacrifice — the resolve of a Soldier. If on this path you tread, hesitate not to sacri®ce your head: this is the acid test. In the face of such perfection, the Saint-Soldier, even the Guru humbly bows his head: The Khalsa is my special form, I humbly bow to the Khalsa. (Guru Gobind Singh) Despite this richness of virtues, however, Guru Gobind Singh felt obliged to sound a note of caution: 2 As long as the Khalsa remains distinct and pure, I will give my all to it; If it goes the way of the Brahmins, I will never have any trust in it. Having committed the Khalsa to such high ideals, there is a danger that this will simply result in yet another self-righteous clique. The Brahmins, for example, took their self-proclaimed monopoly of purity to such a fanatical extreme that even the shadow of a low-caste individual was considered capable of defiling their food; it is indeed sad that such dietary snobbery, albeit of a much milder variety, is sometimes witnessed amongst devote Sikhs. The more common trait of the Brah- min way is the odious caste system, which they used to perpetuate their privileged position. Unfortunately, many Sikhs seem to be unable, or unwilling, to break free from the shackles of their cultural background in this respect, even though such social divisions are at odds with the basic tenets of their religion. This, then, is perhaps the most important message to remember at Visakhi. It is a time to reflect on how close, or far, we are from the ideals laid down by Guru Nanak. Have the radiant colours, meticulously added by the Gurus, faded from our lives? Is the protective framework set up by Guru Gobind Singh still intact, or have we allowed it to fall into such disrepair that the very fabric of the underlying beauty is threatened? Is the deep-seated Love of God still the driving force behind our lives, or have we fallen into the same pit-holes of meaningless rituals, superstitions and social injustice, from which the Gurus saved us? ² ² ² ² ² Published as a Guest Editorial in the Sikh Messenger, Winter/Spring 1994. 3.