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CHAPTER ONB
A BRIEF HISTORY AND PHILOSOPHY OF THE SIKH RELIQION
1 INTRODUCnOM
Sikhiann is essentially a religion preadhing a particular way of life. I-t lays more emphasis on life and experience rather than on philosophical reasoning. It is therefore better understood as a way of life rather than a philosophy.
However there can be no practice without a doctrine.^ftU^am also has its tenets and doctrine laid down in its holy book
Sri Guru Granth Sahib which expoxinds the concept r^gaitdlttff the reality, the cosmos, the man and tJieir relatloiuftiip with each other
From the very birth Sikhism had to face the political tyranny of the then rulers on the one hazKi, and opposition from tha closed society of upper caste and class Hladyui as it preadied against the Brahraanical ^ Hindu oode of 80 Sikhiam emerged as a practical religion/ primarily laying stress on the way of life rather than philosophical rMison- ing. Therefore it is necessary that a glimpse of the historical facts regarding the origin, development and 1, Niharranjan Rays HAS, Volune I Vs **Slkhian and Xndiaa Society", pp. 4,5. - 2 - transformation of Sikhlam Is taken# before we study the various aspects of the Sikh philosophy. This chapter dealing with the brief history of Sikhs# Sri Guru Granth Sahib and the philosophy of Sikh religion has been included in the present work so as to give a synoptic view of the Sikh religion and to facilitate under standing of the arguments developed in order to elucidate the conc^ts of man and of world in Sikhiam. 2 BRIEF HISTORY OF THE SIKHS • ' » / The word slkh is the punJabi form of jsant^rit Sloya ^ I c h Is Interpreted to mean a disciple and a learner. The Sikhs are the disciples and followers of Guxru Nanak and his nine successors who created out of the caste-ridden, class- structured and disunited society in Northern India# a tanlted# well-knit and organized society of people, devoted to the cause of righteousness and service of mankind. The SLkh community emerged as a definite religious and socio-political entity, democratised in its organizational structure, a well- organized force ready to fight if necessary, against tyranny and injustice against any challenge to one's faith and freedom, yet basically adhering steadfast to its devotional and dedicated way of life. This did not certainly happen in a day. It took Guru Nanak and his successors about 200 - 3 - years to bring about such a metamorphosis In the society. Quru Nanak Guru Nanak the founder of ^Lkhlisa was b o m at Talwandi Ral Bhoi Sahib/ now called Nankana Sahibs In 1469. He believed that political, religious and cxiltural domination of the people by the ruling and priestly classes was respon sible for their degeneration. Their emancipation could only be brought about by bringing in an awakening in the masses of the equality and fraternity of the man. He refused to recognize the discrimination between man and man and between the sexes created by the then caste and class system, and other orthodox sodal conventions* To bring them together both in thou^t and deed, he inculcated a common mode of worship and common social organization based on equality of man, in the forms of Sangat and Pangat. Disciples met in Sangat (mixed congregations) everyday and sang the hymns of Giunxs in praise of the Creator. After which they sat in Pangat (same row) regardless of caste, creed, or status in life, to take food from the Giaru-ka-langar (free community kitchen) • Thus the Bralvnins and the Shudras, Hindus and Muslims and the king and the cobbler were brought to a common social level by Guru Nanak. Unlike many other saints and refozners in India, Guru Nanak refused to sit idle in meditation while his people - 4 - groaned under the heel of the oppressor. He Instilled a new political consciousness in the people and upbraided the tyrannical rulers by saying# "Kings are butchers, cruelty their knife# and the sense of duty and responsibility "2 has taken wings and vanished. He demanded liberty and freedOTi from foreign yoke, religious bondage and social slavery. He laid greatest stress on freedom of consci«nce, whicSi is a pre-requisite for downtrodden people. This was the message of hope to the masses. His message shook off their cowardice and degenerative slianber. Ouru Ninak's effort was to raise the lowest of the lowly to the highest pedestral.^ The common mode of worship and the common social organizations^ which took expression in the form of Gurudwara (Sikh temple), Sangat^-Pangat and Quru-ka-langar^ brou^t before the people a classless demo crat ic society where all could claim equal statusj at a time 2. Kal kSti raje kasai dharam pankh kar ud reS. Kur amavas sach chandraraa dise nahi kaih diarea. A.G, p. 145. 3(a) Nicha andar nich jat nichi hu at nich. Nanak tin ke sang sath vadian siu kia ris. Jithe nich samaliai tithe nadar teri baksheesh. A.G. p. 9. - 5 - when brahmanlcal autocracy axid social division based on Ccste and class had disunited and weakened the Indian society. It was not then without reason that amall peasants/ artisans and traders flocked into his fold and found there a heaven changes of hope and sectirity. The process of social/had slowly set in. Guru Nanak became a symbol of manly independence and self reliance. T o r forty long years Guru Nanak travelled throu^out the length and breadth of India and far off in the foreign lands to preach his message of the brotherhood of mankind as sons of the Divine Father. He went to A r ^ i a and Iraq and met the Muslin Hajis and divines in Mecca and Ba^:^ad; he went to Abyssinia and some islands of Indian ocean; he went to Tibet, Ceylon and Burma and met Bu The worship of God Is not the exclusive privilege of the priestly class. He protested against idolatory, blind super stitions and en^ty rituals which had sapped religious faith and morality and parted the hearts of men from the Creator• - 6 - Guru N w a k did not advocate ropivmciation or ascetlam. He enjoined his disciples to live a householder's life and to serve the mankind so that they may find a seat in the Court o£ trie Lord.^ He laid great stress on purity of life^ loyalty/ chastity^ honesty/ Justice/ mercy/ contentment and teiupereiice in the secudar affairs of man. Qxiru N^ak,not only gave his people a living philosophy/ a distinct outlook on life^but also a rich literary tradition, He was a great poet, Sri G\iru Qranth Sahib contains his 976 hymns. He adopted punJabi/ his mother tongue as the medium of his expression. G\iru Nan&k was held in affection net only by his Sikli disciples but also by his Hindu and Muhsnmedan countrymen who revered him as a holy saint and called him Baba Nanak or Nanak Shah. On his death in 1539 at Kartaxpiu; both Hiiidus and Muhanmedans claimed him as their own and raised musolexms in their own fashion with a oommon wall between them. ^ tonique thing in the history of religions. guru Anqad Ouru Angad took Guru Nanak's torch as his successor and carrJ.ed forward the work of consolidation. He strength ened the unified institutions of Sangat and Pangat and 4. Vich dtjnia sev kamaltt.i ta darg^ baisan palai.. A.G. p. 26. - 7 - popularised the Fiinjabi scaript# the (runaukhi# by recording th«re-in the biography and hymns of Guru Nanak. He thus made the Sikhs independent of the priestly class whose dorai- nation rested on the knowledge of Sanskrit. Guru Angad b o m on 31st March 1504# served as Guru from 1539 to 1552 when he handed over the torch of Giiru Nanak to his 73 year-old devout disciple Anardas. G\iru Amardas was a great social reformer. He stood for the emancipation of wsmen, and opposed the practice of i^urdah, the veiling of wcsnen and led a vigorous campaign against Sati system, the burning alive of widows on the funeral pyres of their dead husbands. He said that the love and remembrance and not the flames shoxild consxane the body of the widow. He was an active preacher# a great organiser and an administrator of the high order. He organized Sikhs into 22 Sangat centres (congregations) called Manjis. He further strengthened the institution of Langar (free kitchen) as it played a far reaching role of bringing social equality not only among his disciples but al30 others who visited him. Guru Amardas b o m on 5th May 1479 served as third Guru of the Sikhs from 1552-1574. 5. SatTa" dti na akhian Jo maria lag Jalan. Nanak satia Janian je birhe diot maran. A.G. p* 787. - 8 - Gvaryx RaiBdaa Q n r a Ramdas b o m on 24th September 1534 carried the torch of Oxiru Nanak from 1574 to 1581 as the fourth OiMtu of the Sikhs* He gave to the Sikhs a rallying centre Amritsar, where in 1574 he laid the foundation of the ]^r«s«nt city and excavated the famous tank there in 1577. Bvet since Amritsar has been a religious capital of the Sikhs« Guru Arjan# b o m on 15th April 1563 carried the message of Guru Nanak dxiring his Guruship from 1581-1606 • He ims an original thinker, illustrious poet# a practical pltlXot|»pli«r* ' great organiser# eminent stateonan and the first »«rt9|r to the faith. He completely changed the external aqpeeta of Sikh religion. In the heart of the city of Amritsar# Guru Arjs)a built a temple now popularly known as the Golden Temple in midst of a tank open on four sides to signify that it wa* open to men of all castes and to men from all the fDttf direct ions of the world. He asked Muslim sufi saint, Mian Hlr to lay its foundation stone. He also founded the sacred of T a m Taran in 1590 and opened an asylum for the liqpttrs there. The cxo%ming work of the Guru's life was the In Golden Tonple at Acurltsar In 1604 A.D. The compilation of the Adi Granth formed an important landmark in the history of the Sikhs. It became the aacred book of the new faith and created a consciousness among the Sikhs of their being a separate community. It served as a source of divine wisdcnnj and bliss. Its fascinating hymns dianted in deep reverence and devotion inspired the minds of listeners with lofty ideas of plain living, high thinking and faith in One Absolute Almi^ty. Guru Arjan extended the Manji system and established Sangat centres in all important towns and cities, to collect and trananit to the headquarters the offerings of the faith ful. He deputed sincere, zealous Sikhs as masands (mission aries) and through them a large ntsiiber of people became Sikhs. The teachings of the Gurus, the sd^olition of the caste and creed and establishment of Sikh missionaries throughout the country, with Amritsar as their religious headquarters, and the Adi Granth Sahib as their holy book made the Sikhs a living community devoted to the moral and social re generation of the people. The spirit of service and self- sacrifice preadied by the Gvirus became a distinct national trait of the Silchs during the time of Gviru Arjan. The increas ing importance of Guru ArJan among Hindus and Muslims aroused suspicion in omperor Jehangir. He felt greatly pertui^ed to see that even some Muslims were embracing Sikhism. - 10 - In those days his son Khusrau r^elled agains't him and in his fli^t ‘towards Kabul, he called on the Guru and as is customary on such occasions the Guru blessed him. But it was reported to Jehangir that the Guru had supplied monetary assistance and applied a saffron mark on his fore head to bless him against the enaperor. Therefore Jehangir believing in this report and also wanting to get rid of the person ^ o s e authority was growing, ordered that the Guru be arrested, his property confiscated to the state and he be handed over to Murtaza Khan,>iios court was in Lahore, to be tortured to death,® The orders were carried out and the Guru was tortured tc death in 1606 A.D. He was seated in a cauldron of boiling water and biiming sand was poured on his naked body, lb add to this pain his bUstared body was dipped in the cold waters of river Ravi. Completely re- signed to the Will of God, Guru Arjan dneerfully endured these it»st agonizing and dreadful tortures and surrendered his soul to be one with Him, saying; Sweet is Thy Will 0 7 Lord, Thy Grace alone I beseech. The martyrdom of Guru Arjan turned the tide of the Sikh history and made them warlike instead of the pacifists that they were earlier. 6. Hari Ram Gupta t "History of Sikh Gurus", p. 102. 7. Tera kla mltha lage. Har nan padarath nanak mange. A.G. p.394. - 11 - Quru Harqoblnd When 0\iru Hargoblnd, the sixth Nanak caroe to the throne he was only eleren and yet he chose two swrds re- presenting Miri and Pirl (temporal and spiritual authority) at the time of being anointed as the Ouru, Seeing that the fviu^ol authority in India had become vinbeareble# he rele«> gated the rosary to treasury and acoordcd sanction to the use of steel in the defence of IXharma and for the protection of the oppressed. This was the first step towards tr^sfor- mation of Sikhism into a militant church. A conbination of Shakti and ihakti, saint and soldier, aurid 0eg and fegh (the kettle to supply the food to the needy and the sword to araite the oppressor), was taking place. On receiving his father's last injxmctions through a Sikh, that he should maintain an a m y to the best of his ability to face the tyrant and bigoted ruler# he started recruiting troops. In due course of time he came to possess Q a stable of 700 horses, 300 horsemen and 60 gunners. Five hundred yoiing men from Majha and Malva territories were recruited as infantry. He built a fort at Amritsar called Lohgar or fortress of steel. In front of Golden Tangle, he constructed A k ^ Takht or the Throne of the Immortal. Harlmandar (Qolden Taniple)was the seat of his spiritual 8(a) Macauliffe * "The Sikh Religion“. Vol. iiii p. 99. (b) Ganda Sin?^ : *'A Brief Accoxint: of The Sikh People”, p, 18. - 12 - authority and Akal Takht the seat of his temporal authority* There he sat like a )clng# administered Justice« accepted presents and awarded honours and punishments* The G^uru created a government of his o%m like that of the Moghuls# the position of vhich was securely established by the fiscal policy of Gujtu Amardas and Guru Ramdas and his own armed system. All his disciples fomed a separate and independent entity and had nothing to do with the agencies of the governm ent of the day* Thus the Sikhs came to occij^iy a s e p a r a t e state %d.thin the Mughul state* To the symbols of sainthood was added the paraphernalia of sovereignity incliading the umbrella and the crest. With congregational prayers, medi tation and preaching were incl'jded riding, wrestling and hunting. This was the beginning of militarism and transfor- 9 mation of Sikhisni* The Sikh Gurus alone had provided leader snip to the downtrodden people of PunJeO)* The Guru's fame spread far and wide* Many men came to enlist under the Guru's banner. They believed that no one else had power to contend with the en?>ero'r*®B Emperor Shah Jahan found that the influence of Sikhism was growing under the pxotection provided by the militemt 9. Ganda Singh t "A Brief Account of The Sikh People**, p. 18. - 13 - activities of Qtiru Hargobind, In 1632/ >Aiile returning fixna d Kashmir, he £otind that some Hindtts o£ Rajuri Bhiniber and Oujarat accepted Mxislim girls as wives and converted then to their own faith. The emperor stopped sudi marriages and Iduslim women who were already married were seized frtsm their husbands ;)rho were fined and in certain cases executed. As and many as four thousand/ five hundred women were recovered. To put a stop to the growing influence of 0\iru Hargobind, th« cnperor ordered the Hindus and Sikhs cotild retain their wives only on their embracing Islan. During this time three temples were demolished in Punjab and mosques *rere built in their places. The Baoli (well) of Ouru Arjan situated in Dabbi, Lahore was filled v p with rubbish and the Langar building attaciied to it was converted into mosque.^® Such men who had suffered at the hands of the orthodox l^slim emperor Shah Jahan looked to Ouru Hargobind for g\iidance and support. The Ouru decided to defy the emperors authority and was involved with a number of the imperial troops. He fought six battiest The battle of Jallo# 1633, The battle of Sangrana, 1633, The battle of Amritsar, 1634, The battle of Lahara, 1637, The battle of - 14 - Kartarpiir, 1638. In spite of the heavy odds, he came out victorious in each one of these battles even thougpi his troops paid for their victories by suffering heavy losses of lives. Oiiru Hargobind b o m on Jime 14, 1595, carried Guru Naas's tortih as sixth Ouru from 1606 to 1644. He proved himself a saint, i^rtman, soldier and was the first military hero of the people of Punjab in 600 years, since the conquest of PunJ^ by Muslims. Gtitu Har Rai succeeded Guru Hargcd>ind at the age of 14 years. B o m on January 30, 1630, he carried the torch of Gxiru NanaJc's message from 1644 to 1661. He kept an. »yrni| of 2200 Sikhs ready to defend the faith when required. He assisted fugitive philosopher Prince Dara Shikah, (sufi brother of Atirangztfs) >^o was loosing the battle of succession and was fleeing towards the West and had requested him (the 0\iru) for help, by arraying his men along the river Beas and hold i n g ' the pursuing forces till Dara had fled to security. Aurangz^ did not forgive this and kept a hostile attitude towards the Sikh Gurus. Dxiring his whole period, the Oxuru pursucMi missionary activities with great aeal and never for once either sou^t or was given an opportunity to clash with the Hbghol rule. - 15 - H« handed over the 0\iru^lp to his tender son Harl Krlahan* Quru Har Kiahan Gtiru Har Kldian was b o m on Jtily 7# 1656/ and becane the Ouru In 1661 when he was barely 5 years old. He was called the child-saint. He carried tlie torch of Giuru Manak's m e B B a g e till 1 6 6 4 , when he passed away at the age of ei^t* 0\iru Tegh Bahadur was bozna in Amritsar on April 1st in 1621« His original name was Tyagmal. As a resiilt of his bravery in the battle of Kartarpur against Painde Khan, his aatM was changed f r m Tyagmal to TegliBahadtir, He became Chiru at the age of forty-three in 1664* He was a man of quiet and retiring disposition, Ouru Tegh Bahadur travelled from place to place in Punjab# preadiing the message of Otiru Nanak and digging wells and tanks for use of the peasants. His travels caused such a consternation in Aurangz^'s mind that he got him arrested. But due to the mediation of Raja Ram Sin^i, a Rajput general of Axurangzeb# the matter was amiably settled. Thereafter the Ottru went towards the Bast visil important historic cities of Agra# Allahabad, Banaras, t Qaya, Patna and Dacca and preached the message of Guru MBMlm to the people. Thus vAiole of eastern region \Q>to Assam M l covered by the ninth Guru in spreading the message oilj Oneness - 16 - of the Divine father and therefore man's claim to the basic r i^ t of freedom, and equality of mankind. Aurangzeb pxirsued a p o lic y o f fo rc ib le conversions o f Hindus to Islam . Special taxes were Imposed on Hindus and those were too poor to pay turned Muslim for fear of being tortured by the collectors. General orders were issued to demolish all schools and temples of the infidels 11 and to put down their religious teachlni^ and practices. Local officials in Punjab terrorised Hindu popxxlation and converted them to Islam in large nvnibers. "The emperor had in those days"/ says Syed Muhamed L a t if , "thrown hmdreds of Brahmans into ja il in the hope that# if they first embraced the religion of the Prophet the rest of the Hindus W3uld readily follow their exan^le. in Ka^wiir thousands of Handits were forced to smbrace Islam. The Hindus were terror stricken. This aroused the intensity of Gurus love for religious freedom. In order to hearten Hindus and his disciples# he undertook a tour of Eastern Punjab telling them 12 neither to frighten nor to fear the oppressor. During his tour he helped people by getting the wells dug# by procurr- ing cows and distrlbutiag to the people to remove the scarcity of milk. He procurred land and distributed it free 1 1 . Khushwant S in ^ t "A H isto ry o f the Sikhs". Vol* 1 . p . 7 2 , 12. Bhai kah& ko det naih naih bhal manat an. A.G, p. 1427. - 17 - to poor landless people. In barren areas he had the trees plcuntec^^ The Guru returned to Anandpur after urging t h m to live eoxirageously as free people in love and humility before Ood.^'^At this juncture, some of the Kashmixl Pandits in their helplessness called on Ouru Tegh Bahadur at Anandpur to save their faith« for they were being harassed, terrorised and forced into changing their religion to Islaa# under the i-4- bigoted policies of Aurangzeb« The Guru's heart melted at their tale of woe and he *ade his resolves He told the Kashmiri pandits to inform their governor to convert Tegln Bahadur first and then all of than will embrace Islam.They went back and told the governor, v^o conveyed it to Aurangz^ at Hasan Abdal, situated almost on the borders of Kashmir. After this Guru T e ^ Bahadur started touring from place to place, spreading the message of religious freedmi and equality and eadiozrted th«m to face the situation with calm and coxirage, but not surrender to the bigoted policies of Aurangzeb. t 13. Khu^want Singh » Op. cit. Vol. 1. p. 72. 14. Macaxaiffe * Op. dt. Vol. iv. p. 371. 15. Ibid. p. 372. - 18 - Aurangzeb Issued orders for his arres-t. He was taJcen prisoner at Agra and brought to Delhi in chains. He was asked to accept Islam or death. He chose death. To cow-down his spirit, his disciples/ who had refused to anibrace Islam# were tortured to death. B h ^ Mati Das was tied between two posts and sawn alive into two pieces. Bhii Dayal Das was roasted alive by throwing him in a cauldron of boiling oil. B h ^ Sati Das was wrapped all round with cotton Whidh was then set on fire,^^ Ouru Tegpi Bahadur watched the st^reme sacrifices of his beloved disciples with serenity but did not acc^t to embrace Islam. On 11 November 1675, he was beheaded in Chandni Chowk in Delhi, where stands a great monument, the Sis GanJ Gurdwira, to his memory. Guru Gobind Singh, the tenth and the last of the Gurus, was only nine years of age when the onerous responsibility of Guruship fell upon him in those difficult times of tribulation, after the martyrdom of his father. He was b o m at Patna on December 22, 1666. He lived there for about five years and came to Punjab in 1672. Guru Gobind S in ^ made Sikhlom into the most active movement to fi0it aggression and injustice. The causes of this action lay in the historical events. Axirangzeb's tyranny - 19 - had reached its limits. Hindus had no legal rights. Their tenf^les were burnt, and they were subjected to forcible conversions, heavy taxes and fines. He resolved to make a supreme histoilcal effort to \j55lif t the oppressed people against the ruthlessness of Aurangzeb. In Ouru Oobind Singh, Sikhism finds its total fxilfilment and he stands as a nodel of a spiritxial leader. The Guru was a versatile genius. During his early years, he studied Persian and Sanskrit and collected around him fifty-two poets to translate the Hindu epics. He himself wrote extensively. There are two main themes of h is poeas - the g lo rific a tio n of Ood and the value of azms. For many years, the Guru lived peacefully at Anandpur, practising arms and exercises to complete his and his followers^ training as so ld ie rs. He developed in the fu lle s t measure the national tradition and the culture of the old tCishis and warriors. He created saint-soldiers by baptising the Sikhs with Amrit on the memorable day o f Baisakhi in 1699. The Sikhs were to wear the fiv e K'st Kes-uncut hair; Kanga or comb; Kirpan or sword; Kara o r steel bra ce le t; and Kuchh o r shorts. The Guru him self received baptiatn from the Five Beloved Ones (Panj Pyaras). He created the Order of Khidsa, by abolishing caste and brought the hig^i and low to the status of equality. He introduced democracy in the realm of religion by vesting the leadership in the community (Guru Panth). - 20 - The Guru wanted to create a strong self*r Justice. His army grew and many Hindus and Muslims Joined his army along with the Sikhs, At Anand^ur and Paunta Sahibs he mappetd exit his campaign and aroused in his followers the zeal to throw away the yoke of slavery azoxmd their netiks. He prepared the erstwhile me«ik sparro%ra to combat the Inperial hai^s. Whosoever Joined the Order of Khalsa had to accept death as the s\:q:>reme sacrifice for the Ouru's mission of social freedom and national ascendency. He built a nvsnber of forts at Anandpur^ Paunta and at other places. The Ouru invited the hill Rajas to Join him against Aurangz^, but they refused. On the contrary# the Rajas made a grand alliance with Bhimchand as their leader to f i ^ t the Guru. The Sikhs fought^ under the Ouru'i| command, as many as 2.0 battles against the hill Rajas and forces. Out of the :£ujeh'ii^ battles/ the Khalsa was Idistinctly - 21 - successf\il in sixteen battles. The G\iru le ft the earthly abode In 1708 at Hander. He in stalled Sri Guru Granth Sahib as the eternal Guru o f the Sikhs. The zeal to throw away the yoke of slavery did not die down with the d^artiire of the Giiru but became stronger and the Sikhs fervently fought for the freedom. They like their master, becarae not only the pioneers of freeda* I O movements in Northern India but succeeded in establishing the 2.0 century^socialistic republic in the form of Sikh rlsals and panchayats in the Punjab. The Khalsa fin a lly uprooted til the Mugfial empire out o f India by the close o f the ^0 centiiry. Thus the yoke o f slavery was broken and Guru Gobind Singh's mission was fulfilled. Gg]?^.na..Si.nsai Giiru Gobind Sin^^ had before his death, reclaimed at Nander an ascetic SairiL^L^'. Madhodas/ converting him to his faith with the name of Banda Sin^, to continue his struggle for freedom fo r Punjab from the oppressive yoke o f Mughals. For about seven years after the death o f Guru Gobind Slng^/ Banda Sln^ Bahadur won resounding victories against the Moghul forces and established the Sikh rule in the large tracts of land/ west of Delhi, ransacking Slrhlnd and killing the Nawab, who had m ercilessly k ille d two younger sons o f Guru Gobind Sing^/ aged five and seven. He also struck his own coin in the name o f Guru Kanak and True Lord. He took « 22 - Innediate steps to abolish the Zamlndari system to relieve the peasantry was graiiuiig uader the oppression o f the landlords, Banda S in ^ was a great ;>oLItical le v e lle r and a thorou^ social u p lifte r. Wherever he went he raised the position of the downtrodden to the position of atxthority and social prestige* The Sikhs were fired with a strong zeal to root out the [lim^al tyranny. People looked t^ n thera as defenders of their faith and coimtry. But the H u ^ a l empire with it s inexhaustible resoujrces in men and munition o f war, t was too strong for the infant cc»nmuxiity of the Sikhs. Banda Singh Bahadur with his men was captured at Gurdas Nangal near Gurdasp\ar and was put to torturing death at Delhi along with seven hundred SiklTsj in I liC Wor fifty years thereafter# it was a battle of life and death fo r Sikhs. Price was put on their heads and they were hoxuided out of the town to seek refuge in the woods. Every measure was taken not only to destroy the power o f the Sikhs but to exterminate the community as a %«hole. The order was ill ni6 issued^for general massacre of Sikhs-men, women and c^ldren. This continued for three years. But the Sikhs did not yield to this pressure. They lived in forests in anall bands. This gave thera an excellent opportunity for training in guerilla warfare by v^ich they harassed the invading armies of Nadir I7feg, Shah and Ahmed Shah Abdali t ill his final descent and retiremeit in, By then Sikhs were divided into twelve Misals (confederacdes) but whenever they attached a target they did so jointly after - 23 - passing a Guzmata (\manlmous resolution) • Even before Meiharaja Ranjit Singh came to power and created an empire >dilch Inclxjded greater portion o f the present Funjab/ The Jaonrau and Kashmir, North-West fron tier, the twelve Kllsals o f the Sikhs had each created fo r i-iiself an independent dominion before 1780, The ersttAiile Sikh states of Patiala, NAha, Jind, Faridlcot, Kulsla and Ka^tirthalla were established in these days. After Ranjit Singh's death in 1839, confusion pre vailed in the Sikh regime due to the intrigue o f leadership for power. The Sikh kingdom became weak due to internal intrigues. The B ritish who were waiting fo r an opportxinity to annex Punjab attacked and after two wars with the Sikhs, the Sikh kingdom was integrated with the British India. Dur ing the early British rule in Punjab, several reformist move ments ensued. Nmdhari f*'lovement and Nirankiuri ivjovement were two important (Movements. Nirankari Movement ptirged the community of all extraneous Influences and insisted on wor ship of One Absolute Lord. Nindhari i^tovonent led an anti- British crusade and propagated the gospel of the Nm. The greatest surge for reform came %d.th the Ak^i Movement which began with Singh Sabha /'Movement in the la te r h alf o f 19 century and insisted on expxilsion o f oorrupt hereditairy priests from Sikh ten^les demanding that ten^les and th eir management be handed over to an elected body o f the - 24 - Whole community called Shronani Qurudwara Pazbandhak Comralttee, This Movement involved Sikhs in a tussle with the B ritish Government^ as the government madiinery supported the vested Interest of the priests. The Sikhs participated acti vely in the Movement for the country's liberation and contri buted i»ore than their share in liberatin g the country frcxn the B ritish yoke. A fter the partition o f the country^ most o f what the Sikhs had created was ruined/ but i t gave them the opportunity to congregate in a compact piece of land which is now the Indian Punjab» of ^ose Punjabi speaking tract constitute the majority. Though the Sikhs are about twelve millions# the Sikh faith isowne^by many more people notably the Sindhis who were Sikhs in belief and practice# thou^ not in fozm. A large nxniber o f the Hindus also believe in the tenets o f the Sikh faith and look xxpon the Sikh Ourus and the Guru Granth Sahib as th eir very own. 3 SRI GURU GRANTH SAHIB The Guru Granth was compiled by the fift h Guru, Gxiru Axjan DeV/ in 1604 A.D. It contains 5894 hymns in all# out o f %*hich 2216 are by Guru Arjan Dev, 976 by 0\uru Manak# 61 by Guru Angad# 907 by Guru Amardas# 679 by Guru Ramdas# 118 by Guru TegfiBahadur. However# i t may be remarked# that hymns o f Guru Tegh Bahadur were added to the Guru Granth by - 25 - Ouzxi Goblnd Singh before he Installed I t as the Guru in 1708 A.D, abolishing the personal Ourushlp, Of the thirty- six w riters whose hymns have been included in Guru Granth Sahib, only six are the Sikh Guzrus. Remaining compositions belong to almost a ll the medieval Hindu and Muslim Bhaktas# belonging to various parts of India# without distinction of caste, creed or religion. The pattern o f Guru Granth has been so conceuvyed and worked out that it may be able to integrate various religions and vamas of India# ^iritually# religiously, socially and emotionally. The writings of the fifteen saints of India belonging to different parts of the country with their dates ranging between 12th cent\iry and 17th century, spealcing diverse languages# spiritually elevated through diverse faith# form o f worship and discipline# coming from high and low castes and vaumas pursvdng diverse professions for earning their livelihood# were purposely included in the Guru Granth Sahib. The Hindu Bhaktas whose cc^i^sitions have been included in the Guru Granth Sahib are - Kabir# Ramanand# Ravidas# I Sxirdas and Sain from U .P., Sadna from Sind, Jaidev from Bengal,Namdev# Trilodian and Parmanand from Maharashtra# Pipa and Dhana from Rajasthan and Beni then popular all over North India. The Muslims whose writings are incorporated in the Guru Granth are Baba Farid# Bhikhan# Satta# Balwand and Mardana. The emphasis in Sikhian is on the lov/est becoming the h ip est# - 26 - f eaate being of no consequence in realization of the Supreme Truth, Kabir for Instance« was a weaver; a calico printer# Dhana, a cultivator; Sadna, a butcher; RavdM# a shoemaker; SdiH# a bart>er; though Plpa was a king and Trilochan a firahmin. The Guru Oranth also includes the writings o f Slander and eleven bards (BKafts). If the Implications of this pattern are understood, it w ill be clear that i t is a iinique contribution in the history o f the world religions* No other religion has shown this catholicity of outlook in bringing together the views of diverse faiths* parti cularly when they are opposed to the tenets of the faith# whose scripture they form an integral part, For instance the writings of Baba Farid who was a great Muslim divine of the thirteeth century A.D. are included in Sri Guru Oranth Sahib. This holy book is worshipped by the Sikhs as the living embodiment of the Gurus for it embodies in it the writings of those who had realized the Truth, The expungement o f any portion o f tdiis holy book is considered sacriligeous by the Sikhs, The whole Guru Oranth is written in poetry o f a very high order in thirty-one ragas or musical measures o f India^ mostly c la ssic a l. Both music and poetry f o m m an in separable part of the Sikh prayers and Sikh cult\iral pattern and run through the blood of every man and woman of this aesthetic faith. - 27 - i I-t is worth noting that the Guru Granth does nolt contain a word about the biographies of the Gurus. It consists only of the prayers and devotional songs. It serves as a source of divine wisdom, felicity and bliss. Its fascinating hymns chanted and sung in deep reverence and devotion, -tKfe JiS listeners to surrender th.e»,r ego to the Divine Will. The hymns establish a deep spiritual iinlty between man and God. The Guru Granth, thougfti purely a religious work, also throws some lig h t on the social and p o litic a l conditions of the time. The Guuoi Oranth serves as a syiabolic representation of the Gixrus, who are considered as only One Personality that o f Gtiru Nanak, the 11 ^ t o f whose soul passed on to each o f his successors, one by one. At present# the Word of the Guru Granth Sahib is the eternal Gvuru o f the Sikhs* In his last hymn Guru Arjan summed up the value of the Guru Granth thusi '*In tills dish are placed three things - Truth/ Gontentiuent and Wisdom-2 These are seasoned with the Mane o f God, which is the basis o£ a l l. Whosoever lives III t>^ i t shall be saved. T - 28 - PHILOSOPHY OF THE SIKH RELIGIOW Though modem, SiXMam is the most misunderstood o f all the world religions. Many take it to be an offshoot of the Bhakti movement started by Saint Kabir. Many others have described it as a synthesis of Mohasonedan monotheim and Hindu metaphysics. Nirmalas# w ell versed in Sanskrit and Hindu scriptures# have been interpreting i t as a vedantic cre«id. The Qadiani, a Muslim sect# has tried to prove by quoting Gtiru Nanak that he was a devout and an azrdent Muslim. We have already noted in the section on Sikh history that Guru Nanak# at the time o f his death, was claimed by the Muslims as their Pir, This confusion has occured due to misinterpretation of the tenets o f slkhian because no serious attempts have been made by the Sikhs themselves to give a systematic exposition o f the doctrine o f their fa ith . Sikhism^as we shall see in this section# accepts some of the basic doctrines of oriental as well as Semitic religions# enlarging and deepening their meaning# but rejects others which are out of the hazmony with the integrated view of life .. To understand a religion in its entirety# one has to have a complete view o f it s philosophy as well as it s history. The history of a religion# its origination# development and transfozmation is affected by its philosophy; it is an ex pression of its philosophy on the social and political plane. - 29 - We have had a b r ie f esqposure to the Sikh history, which has given us a gllxopse of the Sikh way of life, as It originated, developed cind transformed itse lf. Before we embark on the discussion oa the concept o f man in Sikhism, i t is necessary that we have a view of the Sikh philosophy as expressed in Guru Oranth Sahib, the holy book of the Sikhs. The Sikh religion is strictly monotheistic. It believes in nothing but the One Supreme Ood, the cause of causes, absolute yet pervading, transcendental yet Imnanent in His creation, the creator, the eternal, without hate and without enmity. Oviru Hanak believed in One Absolute, Supreme Eternal Reality, c a ll Him Ram, Khuda, A llah or Waheguru. He is the Creator, Sustainer and Destroyer of all creation. He is not the Ood of one nation, but of his entire creation; He is the Qod of Orace and has no Jealousy, hatred or enmity against any nation, race, caste, creed or class of people. The expression of the above aspect of philosophy is found in the Sikh way o f l i f e thus* No caste is high or low nor any man a condemned sinner or a sanctified being, but he babexi on his actcon^ %iho is so judged^ in the Court of ihe Lord. At no time in the history of the world have men suffered so much to protect the faith of others nor accepted the vaaidity of other faith with that catholocity as the Sikh faith. No other faith has <£uer - 30 - 4:o tktt raised^the level of Its own scripture,^tterances of divinity by men of diverse creeds «of other faiths: Tolerance, of another view point is different; its integration in. the spiritu al l i f e o f a Saiih. is a new experiment in the history no of religion. For the protection of faith, men of^ other creed fou^t so zealously as the men of Sikh faith. All this happened because the Sikhs had put into practice their b e lie f in the concept that a ll men are children o f the same One Divine Father, The One Personal Absolute God o f Sikhism is a ll eatbra^ ing* He is the God of Mankind, nay of the whole universe. He i t is^who created i^at He created. He is the soiurce of good as w ell as e v il, fo r i£ i t were not so, he would not either be Almi^ity or Self-contained. As God is good, Icind, merciful# loving. Just and destroyer of evil. He is the unfolder of the moral law in the conscience of Man so that he may choose good and dispel evil. Man consists of physical body, perceptual senses, mind, 18 intellect and soul. The soul is the real self and the first 18(a) Dehi nagri nau darvaje s ir s ir karanhare saje dasve pumkh ateet nirala ape alakh laJchaeda. A.O. p. 1039. (b ) Paunai pani agni ka mel. Chanchal chapal budh ka khel Nau darvaje dasva dw^ feuj re giani eho bidiar. A.G. p. 152. - 31 - £o\ar form the not real self. The real «elf is the part of the Infinite and is imperishable whereas the other four are finite and perishable. These are nere instnanents of his manifestation and action in this spatio-temporal vforld. The real s e lf is eternally pxure« awakened and free. The life of the senses is finite and trivial. 1[n reality he is a part of the limitless 6\3pr«ne spirit express ing Itself through the little finite foitn of body and sdnd. This is the true nature of man. Man differs fran the animals in the awareness of the real self in him. He is the stipx^e creation of God because he has the power of observation, ccmparison, evaluation^ selection# judgement and memory. I&esides litii his uniqueness^in his passion for Truth (Reality) and in his a b ility to realize i t and become one with the Sv^rone Soul. He alone« in whole o f the coanos, can solve the mysteries o f 19 existence by -transcending himself* A ll education and pur suits of man can be said to be healthy and creative only ^hejl«*d him to the search for the Ultimate Reality or Truth. If the education, activity and pursuit ef man are not aimed \ towards th is end then the man may be said to have wasted his 20 life by living a sensual life as an animal. 19Ca) Man tu Jot sarup hai apna mul paichhan. A.G. p. 441. (b) Jo bralmande sol pinde, jo khojat so pave. Pipa pranvai parcn tat hai satgur hoe lakhave. A.G. p. 695. 20. Dhrig dhrlg kh^'S dhrig dhrig soc a dhrig dhrig kapad ang chada'.a. A.G. p. 796. - 32 - .g,# » Besides being a psycho-physical and pscho«social being^ man has the Divine in him. His true excellence lies in his realization of his true divine innortal nature. He is in bondage physically in the prison wall o f body and mind. His freedom lie s in his spiritxial nature which is immozrtal and 21 divine and is his true nature. This he roust try to realize in this very life. This alone is the true religion and true progress. This alone is the way to emancipation and freedom from bondage. The emancipation or Mukti is to be -aiiatiifcicl in this life. The person realizing this liberation is called Jivan- Love of God helps an individual in getting rid of cravings and be free fxom them. Again Mukti means getting rid o f ego 22 and egoistic tendencies. As long as one is enslaved by one's ego one cannot reach emancipation. A ll slavery and bondage is J due to ego. One must shed ones ego and liv e under His W ill 23 (Hukttn)# then only he is Jlwamukt. 21. Man tu jo t sazri^ hai apna pachhan. A.G. p .441. 22. Jlvan mukt so akhiai Jis vicho haunai J ^ . A.G. p. 449. 23(a) Jiwan mxakt so akliai mar Jive maria. A.G. p. 449 (b) Prabh ki agla atan hitave jiwan mukt sol kahave. A.G. p.275, . 33 - The Txiriya state (state of vinlversal consciousness) or Param-pad (the highest state) Is realized by becoming God-conscious by transcending the not - self. , I' Slkhlam believes In trans«4nlgratlon of soul. MoHsa means freedom from birth and death but Sikhism also believes that freedom from birth and death can only ccane to a Jlwan- mukt, the one \ This means that to be a Jlwan-mukt Is a necessary condition to achieving Moksa from the cycle of life and death. That Is why In Sikhism no Importance Is given to the Intellectual comprehension or philosophical specxilatlons about ttukti and Moksa. More Important to a Sikh is to liv e a l i f e o f true values of human activities. Love of <3od, love and service o f mankind# i s more important in Slkhiam than achievement o f Moksa for individual self. How is such a state of God- consciousness, universal love, equipoise, resulting in Turlya Awastha (Universal Consciousness) to be attained? Attainment o f the Ideal The process o f the attainment o f the ideal in Sikhism naturally involves a discussion on the inter-relationship of - 34 - raan with God# universe and societyv^ikhiam differs from other religious systems regarding the concept of this i4o rld . Both Hindu and Bviddhist creeds believe that the viorld Is suffering and the highest end of life is to secure release from its arares and that this release can be secured throu^ self-control, abandozanent of desire in one's o>m self rather than by flowing out of oneself to serve others and Aare one's bliss with others. The postulates of the Semitic religions are that life is bom out of the first sin, and though this sin can be 6dxt/ier deemed, i t can be done only through b elief^ in God's own son who sacrificed himself in order that mankind be redeemed from eternal damnation, or in the God's prophet who on the day of resurrection %d.ll stand witness to the faithful, who will enter paradise, and the faith less w ill enter h e ll. There is no escape fo r anyone from these tvio eternal varieties, as there is no birth after this birth according to their beliefs. i/'ha against this, Sikhism believes in the doctrine of Kazma which is inesdiorable and v is it s r ^ n each person acooj:d*> 24 ing to his deeds. There i s no one outside o f us who can stand as o\ir pledge like the Christ throuq^ his own sacrifice; it is in each one of us that the Christ has to be crucified before one is released into blissful heaven.. ______^ ______24(a) Kcir kama likh lai jiho. A.O, p.4. (b) Likhia met na sakiai jo^likhia kartar. A.O* p.89. - 35 - Sllchlsm differs in its basic postulates oh the question of first sin and the world being as suffering. It believes that life is not sinfxil in its origin;but having emanated from a pxire source# i t remains pure in it s essence even 25 ^ it is due to the ignorance or (illusion) that the correct perspective of this world is not aeoB by the Jiva and in^xirities gather round it, but these can be washed — 26 away with Nam* (The Word o f the Guru) * The world is not sufferiag;,it is the alxjde of the True 27 one, and is a garden o f flowers ^ e r e l i f e is ever in bloom. There is no denying that the world is transitory for an individual but th«i the positive side is that this is the 28 only opportunity for the man to meet his Lord* by purifying 25(a) Xp sat kia s ^ h sat. A.G* p . 28/f» (b) Man tu Jot sarup hai aipna mul pactoan. A.G. p, 441. 26(a) Bhariai mat papa ictii sang. Ohdliopa.tnavat ke rang. A.G. p. 4. (b) Gur dvare la£ bhavnl ikna dasva dyar dikh^a. A.G. p. 922. 27. Eh jag sacha ki hai kothri sache ka vicshvas, A.G. p .463, 28(a) Bhal paripat m^xikh driiuria gobind mil an ki eh>. teri b a ria. A«G« p. 12. (b) S\m man mitar piaria mil vela hai eh g A.G, p.20. (c ) Nehphalang tas jarenas javat brahm na. bindte, A.G, p, 1353. - 36 - oneM lf« by pulling out the o f evll^ whether so cial« moral/ political or intellectual In one's own self or out of oneself/ the man css9 becxxnes a conscious gardener to tend the nursery of Ood, a wrestler to fl^ t the five thieves 29 of lust/ anger, pride# greed and attadvnent. Thiis the concept o f a virt\io«s man in Sikhism is that o f a rider who rides to his Lord in healthful Joy, singing the wedding song like the bride vAio rides to her spouse's home. In Sikhism the concept o f <3od that the human soul seeks is not merely a Qod o f speculation# not even a merciful Qod or a distant beloved to be prayed to# but an a ll too hiiman Ood hxmgry to 30 receive his youthful bride in his soothing arms, y Therefore in Sikh faith# K^irrana or Moksa is not the extinction of one's personality# nor an endless bliss in the hi^^ heavens# but it is submission of one's ego to the God's Will (Hukani) # in order that one may not retire fixxn the worldly activity but serve and share his never ending state of Sahaj (equipoise) and not be led by the delusion created by jv]iyS and it s three modes (l?«Jo# Tamo, Satto)* 29. Hauagosiln da pehal«^ra main gur mil uch dusalra. A«G* p«74« 30. Rim gur mohan mohe man iT^S, A*G, pp. 835# 836. • 37 - Even thou^ Sikhlaw believes in doctrine of Kama yet it refutes the theory of the original sin and the of Xaxsaa which attaches sin to the man from the beginningless time, sikhisn believes that there was a time when there was nothing but God Jjy Himself, in a . state of non-udlling, non-doing, passive, but yet poteni endowed with a Isllll. That being so, the doctrine of the past resulting in the future stands self^oonderanad^ for at one time there was no past, mo l-uiuie oo" c.yeai'a.jO a . When Ood w illed. He created the universe I and when He wills^ He shall absorb it in Himeelf,^^ Therefor* when God created the man out of such a spotless state, how coxild sin W (jJiih. him since beginningless time. The fatalistic interpretation of the doctrine of Kama is against the sikh credo. Sven though good and evil emanate from the saoae sotirce God's Will, it does not lessen individual responsibility I to practice virtue and fight evil. Nanak says that all the ’32 e v ils thou practiceth are the chains around thy neck. 31. Jab udkharak kara kairtara praja^deh tab deJiapara. Jab Skharak karat ho k^hu t\»n meh m ilat deb ^kar sabhu. Dasam Granth. 32(a) Kar kar kama likh lai jao ape bij ape hi khao. A.G, p,4. (b) Kirc ketran ke vichde kar kirpa melo ram, A.G. p, 133, (c ) Dadai dosh na deu icuMt dosh karma apnea. A.G. p. 433. (d) Kcunna upar hoi nibe\^a. A.G. p. 157, :^5>: - 3B - In sikhlan a l l that i s xmllke God^ lu st, wrath, greed« undue atta^ment, ago, pride — lead^one to expression or cowardice, injustice or £eeur,V^!^G(ophancLi or blackmail, over- indxilgence or renunciation, enmity or compromise is sin. I f one diooses the way of selfhood, tAiich leads to the over> powering of other creatures, he carries the load of sin in the form of cravings and so comes and goes. On the other hand^lf one follows the Word of the Ouru, surrendering one's ego, his acts became God like, his sins are washed off and the pure one merges in the Pure One and thus one realizes one^s destiny. According to Sikh thought no one is eternally condemned, no one is eternally placed., either low or hiq^i, but in accordance with one's deed is each rewarded or punished in the court o f Qod,^^ i f therefore we occasionally find references to the inexhorable welt, of karma, i t means only that deeds that we have done in the past have become our destiny which cannot be erased and would lead to pleasure and pain, deliverance or transmigration, except^when one turns away from one's self with a conscious effort^ led by the Ouru's I word, «md when ones old w rit i s washed o ff and one merges one's will in Ood's V^ill. In this state of surrendar to the Uill of God, there is no pain but all joy, no strife but all tran- qpadlihi and equipoise, no coming and going but an mteznal motion less'state (sahaj) and all that happ^s is good and true for 33, Punl paj>± akhan aahe. A.o. p.4 / / I - 39 - in th is state^ i t is He^vitio i s the mover and doez.,^ man. To realize life * s ideal^ man's l i f e must be attuned to Ood'aUii He should always be God-oonscious,but his vision o f sliouii not ssn be such as to culminate in reabsoxbtion o f the individuali^ij in the Absolute Reality and^ loose all interest through in the l i f e in th is world. All^ his l i f e in th is world^he should i5 S remain earth aware and operate in this world of ^enomena with the object of transforming and spiritualizing i^inriself shoo Id and the society aroiand. Life in this world be an effort to /_ liv e in t\jne with the Sv^reme S p ir it and not to shun it . It is thus a Journey to fulfilment in perfection. Man must therefore remain Gk>d-oonscious as well as earth-aware v ^ le progressing towards perfection.N either attitude is to be sacrificed for the sake of other* This world Kas QUiO-tmpor^ance.. a Sikh is required to be an ascetic 35 within and seciilar without. The state o f Mukti realized in this world automatically ensures i’^ksa in the next world. However 0\iru warns man again and again that he is not to become earth bound neglecting the God consciousness. The pleasure o f flesh or sensuous pleas\ire cannot give lasting 34. UdamXarendea jiu tu karaavandea sukh bhunch. Dhiandea tu prabhumil nanak u trl chint. A.G. p. 522. 35. Re man also kar sanyasa. Ban se sadan sabhe kar samjho man hi mahe \idasa. Dasani Granth. - 40 - happiness. The more we ran after them# the wore the hunger leading to dissatisfaction.^® The path of sensxial pleasure and worldly profit can never lead to true fulfilment because i t tends to increase tension, sorrow* fear^ dissatisfaction and unhappiness. Therefore the pKij&ual satisfaction is to be pursued upto the point o f keeping the body and mind healthy# and society and race going. Beyond that it beconies a disease 37 affecting mind and body. ~ l h r A healthy society is one that brings the awareness of the divine nature to more and more o f it s mentbers. L ife on this planet has p\irpose> meaning and significance. An individual should live a life that is physically and mentally healthy and spiritually progressive towards perfection. This is possible th ro u ^ knowledge o f s e lf and awareness o f the inherent divine nature o f man. Man should understand his own nature and that of the universe, seeing both as enveloped by the bvpreme S p irit. This needs a sp irit o f d e ^ inquiry. For this man must live secular axid spiritual life both at individual and social plane so that whole society progresses as a vrtxjle towards perfection. 36(a) Jete ras sarir ke tete lage dxjkh. A.G. p. 1287, (b) Rupi bulch na utral A.Q. p, 1287. (c ) Sahas khate lakh ko uth dhavdi Jript na avai maya pache pavai. A.O. P. 278. 37. Baba h or khana khusi khuar. Jit khade tan piriai man meh chale vikar. A.6 . p. 16. - 41 - In order to ensure that the man at Individual and social plane attains to the ideal of life, the Gurus laid dovm certain guidelines and virtues whidi must be practised by a ll so that a conducive environtnent is created for achieve ment of the life 's ideal. The Sikh Gurus' preaching for practical^ spiritual and secular life ai« based on intrinsic values derived from the concept of man-in-reality or man-in- God. Therefore, a great stress is laid on equality and frater nity of man, self-respect# respect for the human personality, service of humanity/ productive and honest means of earning# sharing of one's earning with the poor and disabled, dignity of l^our# householder's life, courage, protection of the poor and use of violence against injustice and imrighteous- ness, if other non-violent means fail to produce results. A deoiocratic way o f l i f e and freedom o f speech is greatly valued. Wcman is given an eqisal status in all spheres of spiritual and secxilar life . The 6\iru condemns a l i f e o f falsehood and hypocrisy, wastage of time in gossips and lazy and Itixurious ways of and living, adultery^ indulgence in lust, greed, attachment/ anger and vanity. Excepting fulfilment of basic needs, over- indulgence in eating, sleeping, other bodily pleasures and materialistic possessions are forbidden. For achievement o f salvation, in the history o f religion three different paths had been recognised before - 42 - Guru Nanakt ( l ) Karma Marga (Path o f A ction); (2) Gyan M^ga (Path of Knowledge); (3) Bhalctl Marga (Path of Devotion), These paths have been accepted in the Silch scriptures >d.th some modifications. Guru NinaJc has initiated a new path called Nam Marga which inclxides the good points o f the already existing three paths. Niua Marga advocates the need of socially and morally good life of Kama Marga, the psychological and spiritu al knowledge o f the Gyan Marga and love and devotion in the service o f God o f the Bhakti Marga. Nim M^ga lays great stress on love and worship of Nirguna God, repetition of and meditation on Nim with devot ion, love and service o f mankind^ good moral conduct# honest means of livelihood, householders life# sharing of one's earnings, and hearing and reciting Harl Kirran. Zt does not Ci. require renvinciation# ascetiam or ritualism . Zt is within the reach of everybody, may he be a worker# ^op-keeper# a peasant, a servant, a teadier or a king. Zt is a path o f a householder and common man for realization of Self throu^ repetition o f Nam. Zt is a perfect path complete in it s e lf . Zt can replace a l l the other Margas that have been Invoked in Zndla. The main plank of this Marga is "As one thinks so one becomes." Think of God and you w ill develop the qualities of God. God is to be dwelt v^on throu^ Nim. The Nan is a symbol that treasures within itself all / / 38. Prabh ko simreh se parupkarl. A.G. p. 263. - 43 ... Hill-/: • that What God La, all what the all pervading Spirit is.. L M.ait tion and oonoentration on Him help in realization ot the trJ-tim t. Reality and establishes a man in the Turiya A••• th& (un1verlllal conaoiO~nelJ8)39. Man becomes J1.wan mukt While living and attains to ('10k •• after death. 5 SUMMARY- Spread over nearly three centuries from 1469,the birth of Guru Narlak, t.ill 176B, the victory of Khalsa over Mughals, th" atory of the Sikh Gurus and the Khalsa given in this chaptsriliB one COmmon character1stic-stIUggle. It was a struggle in the pursuit 01; a new challenging idea to create 11 nation of self-respecting people :fi:oma downtrodden a.."ld suppressed s ociety, which '''af! at that time rent by entreats, plagued by strlfes for power and prestige and challenged by haughty and intolerant imperial authority and its feudal. a ••oo1atos, who$12' aim was the annihilation of man_ There is nothing like a dream to create futures Utopia to-day, fleah and b lood tomorrow. Nhnak 39(.) Kar Jdrpi jis apna; Dim lae.~c:hOdthe pad meh ~ jan 9at pa-e . A.G. p. 28f. (b) Prabh k a~ .are ••haj ,amitil'. A.G. p. 2(63 . (0) i'rabh kd~ 8imre .abh ldc:h sllJhai. A.~. p. 263. Scanned by CamScanner . 44 - The Sikh Gurus triad to establl^ a national unity. They rejected caate and tried to \xnlte all the &tir castes In a oonnnon objective. They awakened womanhood and encouraged them to work aide by side with men. Thus the strength of the nation was not only but It added sweetness and colour to the d ally h\«Mruai o f l i f e . The men and women who took part In that struggle under the guidance of the Quru from time to time had one comnon feature - oo\irage. I t was the courage of the mind which refused to accept the Idea of defeat. It was the courage of the heart which enabled ordi nary folk to endxire imprisonment; tort\u:e and death. To begin with, Sikhism was just a way o f l i f e , simple, pure, transparent, divorced of all gross rituals,totems and taboos, fetlshness and sham/distinction of caste of popular ihe Hinduism, and cmmltted to One and only One Reality - the Absolute <3od^ without she^e and fozm, without origin and decay without change. But as time went on, the Sikhs became more and more #olldl£l«d, unified, well-knit^ isbb» w ell- atid demarcated,^ integrat€Kl community with an identity o f their own. The historical situation of the late 16Hcentury and 17H)cent\jury helped the process o f growth and the build up o f the nature o f Sikhism, and Sikh society. Because o f their secular and socio-temporal activist attltvide, the community of the Sikhs grew up to be more and more socially and poll- tically conscious. 1 - 45 - The Ouru Granth Sahib compllad by the fifth Guru# Guru Arjan Dev in 1604 is a testament o f Sikhism, a re lig io - spiritual document. It further brought spiritual, social, and p o litic a l awakening in the Sikhs and consolidated them as a nation. The Sikh conmxinity consisting mainly o f men and women coming from lower stations of life had to suffer humiXations from Muslim imperial authorities as well as Hindu feudal rulers, who lived and thrived on the blood o f their subjects. This suffering and hianilation slowly but surely went to build up in then a spirit of resistance. It can truly be said that they were defiant in defeat. During the time o f the sixth Guru, G\iru Hargoblnd, after the martyrdom of G\iru Arjan Dev, this spirit of resistance started taking the form of an organized force comroitted to the creed of fight ing oppression and tyranny, fighting afront to freedom of one's faith and way of life. They tried to assert themselves, against the oppression and tyranny of the Islam imperial state and the Hindu feudal authorities. The martyrdom o f the ninth Guru, Guru T e ^ Bahadur only served to help the process which was finally given a lin in g steel like frame by the tenth and la st Ouru, Guru Gdblnd S in ^ . He a ll but shook the edifice of the community of the Sikhs and trans formed them from a purely God-dedicated, peaceful and theistlc commxinity to a socio-political body, spiritually awakened, ethically pxire but at the same time earth-bound - 46 - dynamic, conscious« ready to f i^ t evil, even unto death. For the first time the fear of death# darkest and greatest of all fears was taken out of man. Yet the universal Qod was ever their sole inspiration and ideal of the social and individual activity. Man's onward march requires that the h e is t s arotind him should be ablazed with noble and enduring lessons of valour to strive, to brave all risks# to persist# to preserve# to grapple with destiny# to be faith£\il to oneself# to hold fast and to hold hard. Deeds that dazzle history# and form the guiding l i ^ t were the deeds of the Kh^sa in the post G\iru history from 1708 to the consolidation of the Silch kingdom under Maharaja Ranjit Singh by the close o f the 18 centxiry. But a ll th is became possible because Guru Gobind Singh# when he died in October 1708# left behind him a very large se ^ e n t o f the Indian population a ll around the Western frontier and districts of India# organized and disciplined into a strong# united# determined# s e lf-s a c rific in g end God- loving# God-faaring band of men and women dedicated to the service of God and humanity# a great social and religious force to reckon with in any context in this great sub* continent of India. The Sikh religion is monotheistic# believing in One# S\:^ren!e# Absolute# Formless, Eternal# Transcendental God# who is Primal Causeless Cause of the creative life pxinciple - 47 - and is Creator - Sustainer - Destroyer of its creation in which He i s immanent. He is without enmity, without hate and without jealousy; he is God o f Grace, Compassion and B lis s . One cannot realize such a God abandoning home and family, by wandering aimlessly# by tortvuring the body, by frequenting holy places# by performance o f external auste rities, by observing fasts, by performing havan (pour ing oblations into sacrificial fire) or by other rituals and formalities. The G\iru suggested a path for realization 40 of Godt One can realize the Lord by meditating on the Name in the ccanpany o f the holy ones (Sadh SangatJ. I t is only by kindling the fire of devotion and love for the God and dedicating oneself to Him in the conscious and sub conscious mind that one can light the Divine Light within himself. It is the life of Lig^t, Love and Service/ the life filled with the fire and fervour of God, a life o€ vigovir, vitality and valour in the midst of perils, that is 41 responsible for evolution of mind. Man achieves this illumination througji Gviru’ s Grace. When the mind is illumined with the Light and Love of God, the materialistic values crumble down and are replaced by new spiritual values Bhai parapat manukh dehurla. Gobind milan ki eh teri baria. Avar kaj tere kite na kam.Mil sadh sangat bhaj keval nan.A.G.p.l2 41(a) Vich dunia sev kamaiai t i dargeh baisan p aiai. A.G. p .26. (b) Eh vis sansar turn dekhde ^ohar ka rup hai har r\i^ nadri aea. A.G. p. 922. . 48 - resulting In a splrltiial outlook/ ethical awareness and feeling of social service in day to day life. This is a single doctrine, a pure faith, universal in its application and gives comfort, peace of mind and everlasting joy to a ll. There is no spiritual awakening, no peace, no Joy with out Nam. Nam guides conscious mind to super-conscious state, Nam endows the mind with lig h t and power to turn from un re a lity to Reality. I t enables man to s\irrender himself to the Divine Will^ and by total and unconditional surrender the aspirant attains the highest state of spiritual advance ment the Turiya Awastha. Sikhism is a way o f l i f e . I t is the l i f e that provides us the workshop of action while the mind is medi tating on Nam. The 0\iru says that let the mind be in donstant coiaraunion with the Lord, while your hands are at vrorOc.^^ I t ’ s a practical way leading man straight to his goal— the reali zation of God within him.^^ikhism is a religion concerned with fSSI now and here. Man wants to experience the Lord, and knov; the Ultimate, iK>t after death in some unknown regions, but now and here in this very life. Sikhian springs Iron life, exists in life and finds fulfilment and Joy of perfect* i n io n / life . 42. Hath pao kar kam sabh chit niranjan nal, A.G. p. 1376. - 49 - Khalsa^^ the pure cme^was a creation o f Guru Goblnd Singh. Khalsa is the concept o f an ideal man as conceived by the Oiiru. Khalsa, a pure one is a universal man o f God, he is a sadnt-soldier, a sage in regal splendoxir* He is as3» B3sar fighting against all shams and taboos of caste^ un- touchability; aasi against dirt and dross of super^^tition# 1 irrational beliefs and raaaninglass rites and rituals, be ing a worshipper of One God looks upon all hmanity as One* 43. The Sikh, after taking Guru* s Amrit (Nectar) and constantly practising simran (meditating on Nam) so as to be at the height of his spiritual glory is knovm as Kh^sa. The vrord Kh^sa cones frc»n the Arabic root signifying purity and emancipation. Guru Gobind Sin^, the tenth master^ introduced this institution o f Amrit Sanc^ar (Baptism by Nectar) on the day of Baisakhi^ 13th April 1699, in order to transform th« saintly God dedicated, peaceful and ihelstic community into a socio -p o litical body o f saint-soldiers to practice and protect the freedom of one's faith and one's way of life. At this baptismal ceremony of Amrit Sanchar# PanJ Pyiras (The Five Chosen Ones) baptised Sikhs \rtio enterdinto order of Khalsa (The ptire and emancipated people). Guru Gobind Singh, after baptising the Five Chosen ones himself kneeled in front of them and took Amrit from them in or^er to enter the Order o f K h^sa. Since then the Sikhs as a commvinity are known as the Khalsa, - 50 - 3 Khalsa is a Global Fraternity. He strikes no fear in others nor does he fear any* He protects the helpless and amltes the oppressor. Peace and goodness radiates from the Khalsa. God is One, Truth is One, Love is One. One with the inner lig^t, one with the Truth, one with the Love is the Khalsa (the pure one) • Such is the Concept of Man in Sikhism. I In Sikhism, man is the source of s p iritu a lity : Society is the centre o f moral and creative action; and God is the end o f a ll religious e ffo rt. The object o f Sikhism, as a way of l i f e , is to create a spiritu al kinship and unity between man and man, between man and God and between man and society, be he a Hindu, Muslim, Christian or a Jew. A ll men are equal at social level and on a ll God oestows His grace and bounty 44 without discrimination. 44. Trilochan Sing^ti t "Sikhism and Society** : **Social Philosophy o f Guru Gobind Sinq^i* Transactions o f the Indian Institute of Advanced Study. Vol. IV, p, 179.