In the present time, distance has grown greatly between the various Dharma sampradayas. Although we had reached out in earnest to members of Sikh Sampraday to write on this important topic, the requests were politely declined due to the magnitude of the task and the politics between the various Sikh sects. As it has been a number of years since Indic Civilizational Portal has been founded, we felt neglect of such a critical Civilizational subject could no longer continue, and respectfully took the task upon ourselves to write.

Introduction

True to the name Sikh, we write on Sikhi merely as siksharthin (student) of the Gurus. We humbly offer this to the Akal Takht as an attempt to explain the basic tenets of Sikh Dharma for the benefit of the greater Dharma Samaaj, who may not be versed in this tradition. We write not as authorities who have taken amrit as part of Sikh sampraday, but as fellow Bharatvasis, co-dharmics, and compatriots who wish to improve the collaboration, camaraderie, and reconciliation among disparate groups who have grown distant from each other, over the passage of time. Apologies for any errors done in ignorance. Corrections from Sikh brothers and sisters are welcome. We hope that this concise exegesis On Sikh Dharma does justice to the venerable tradition of The Gurus. Om Sat Sri Akal.

The Sikh Gurus

To study Sikh Dharma correctly, one must study the Sikh Gurus. Often times, human beings prefer to worship a Guru, rather than put his principles to practice. The life of the 10 Gurus of the Sikh tradition demonstrate why following the teaching remains the wish of such Enlightened beings. Seeking the grace of the Guru is one thing, substituting idle worship for action is another. Worship of the Divine is elemental to the Dharam, and Gurbani speaks of the Divine in all beings. Studying the jivansakhis and guru charittars facilitates understanding of Sikhi itself. And so, we begin by studying the lives of these great spiritual warrior-saints in order to understand the foundational principles of Sikh Dharma.

• Guru Nanak Dev
• Guru Angad Dev
• Guru Amar Das
• Guru Ram Das
• Guru Arjan Dev
• Guru Har Gobind
• Guru Har Rai
• Guru Har Krishan
• Guru Tegh Bahadur (Hind di Chadar)
• Guru Gobind Singh

Guru Nanak Dev

The first Guru of Sikh Sampradaya was born as Nanak, to Kalyan Das Bedi and Mata Tripta, at Raibhoe-di Talwandi. This place is now known as Nankana Sahib. His birth in 1469 CE was at a time when Dharma was on the defensive. Though it was alive and vibrant in Vijayanagara, Odisha, and Assam, it was all but dead in the Punjab. Nanak ji’s coming heralded its revival in the North, with a message of reform.

• Composed 947 shabads in 19 ragas.
• Gave Mul Mantar of Sikh Dharma: Ik Onkar
• Prayed to Goddess Durga
• Chaar Udaas-Four travels throughout India & other parts of the World

His schooling began at age 6 and he was educated in the traditional Sanskrit of India, as well as Persian & Arabic, languages which had now accompanied the invading rulers. Invested with yagnopavit, he did not wish to wear it, seeing outward symbols as less significant than inner worth. Young Nanak showed signs of being spiritually enlightened even at a very young age, and is considered to be a jivanmukta.

Nevertheless, his parents married him at age 16 to Sulakhni. Despite performing domestic duties as householder and also as a storekeeper, Nanak ji continued to meditate. After his wife gave birth to two sons, Srichand (founder of the Udaasi sect) and Lakhmi Das, he began the first of his travels (Udaasi). Shortly before his journey, he took a dip in the Kali Bein river, and emerged uttering his famously line “Na ko Hindu, Na ko Musalman“. It was a message of unity in an age of bigotry.

From there he began his travels, first throughout the Punjab then east to Bihar and Assam. After returning to Kartarpur to visit his family, he then went on his second Udaasi to the South. He passed through Andhra, Tamil Nadu, and even reached Ceylon (Mangaldeep). He traveled incognito preach Naam, Daan, and Ishnaan (devotion to God, service to humanity, and sincere action). [1, 14] On his return, he traveled through Kanchi, Trivandrum (in Kerala), Nanak Jhira (Karnataka), and Nanded (Maharashtra). From there he went up through the west coast into Gujarat and Sindh, and finally returned to rejoin his family for some months. His third Udaasi took him through Kashmir and past the Himalayas. In Srinagar, he debated a Kashmiri Pandit, who was very proud of his learning.

“Guru made him realize that learning was not wisdom nor a spiritual enlightenment. It had rather made him egoistic and failed to give him contentment. The grace of God does not agree with ego. It is realised through spiritual discipline and humility. Contemplation on the word of God (Nam Simran) is essential for peace of mind and contentment.” [1, 16]

From there, Guru ji traveled through traditional pilgrimage sites such as Jwalamukhi, Badrinath, and Hemkunt. He even reach and climbed Mount Kailas (Sumer Parbat). He met siddhas here, and also composed Bani, such as Sidh-Gosht. From here he went to Ladakh, Tibet, China, Sikkim, Bhutan, and Nepal. Finally traveling through Kashmir and Jammu, he returned to the plains of the Punjab.

His fourth, and most audacious Udaasi was to foreign lands. He traveled to Karachi, before going to Mecca with Hajis to understand the birthplace of Islamic culture. From there, he went to Medina, Baghdad, Jerusalem, Damascus, Tashkent, Samarkand, Bukhara, and Kabul. In Afghanistan and the Western Indus, he gained many followers, who are now called Nanakpanthis. From there he went through Peshawar, and finally returned home. What is interesting is on his way back, he met the Mughal Babar, who is said to have begged the Guru for forgiveness, in light of Mughal atrocities. As such, fate has interlinked the history of the Sikh Gurus with this dynasty of invaders, from their tyrannical beginning, to its liberal but politicking middle, and ultimately facilitating their tyrannical end. Another noteworthy point is Guru Nanak ji was accompanied on his journeys by a rabak player named Mardana, who is one of the Gursikhs. After he passed, he was replaced by his son Shahzada. Finally, Bhai Lehna took a prominent role as follower.

When Guru Nanak returned to Kartarpur, his parents had passed away and his family was managing the family farm.

Sensing his life was approaching an end, he tested his sons, but chose Bhai Lehna as his successor due to his humility and obedience to Guru. Unique for the time, and a demonstration of his own humility, Nanak ji relinquished his own Guru’ship, anointed Angad Dev ji as the new Guru, placed a coconut with 5 paise before him, and then circumambulated him. This would be the protocol for future Gurus, as would Bhai Budha (and his descendants) anointing the new Guru with tilak. The enlightened one then left the earth, his life’s mission complete, heralding the birth of the Sikh Panth.

Guru Angad Dev

• Bani Rachna of 63 slokas in 10 Vaars.
• Institutionalised Sangat
• Establishes Langar hall
• Improved Punjabi grammar and script calling it Gurmukhi
• Called the Shish of Guru Nanak as ‘Sikh’ for the first time

Guru Angad Dev is the second of the Sikh Gurus and had a critical role in the development of the tradition. Born in 1504 as Lehna, he came from a family of traders, who eventually moved to Khadur.

“Pheru Mal, Lehna’s father had a religious bent of mind. He always enjoyed the company of saints and sadhus. He was a devotee of Goddess Durga and visited her temple at Jawala Mukhi every year” [1, 24]

Lehna married a girl named Khivi from Khadur village, and she was a very kind and religious lady devoted to her husband. He once heard a recitation of Gurbani and resolved to meet Guru Nanak ji at Kartarpur.  When he met him, Lehna was told the following

“He said that there is one God. All the others, the gods, the goddesses and the entire universe is His creation. He is only the giver of peace and solace.” [1, 26]

Lehna served Guru Naka at Kartarpur for seven years, while his son Datu was entrusted with family responsibilities. He was declared the successor to the Sikh Guru Gaddi, and was dubbed Angad dev by Nanak ji himself.

Guru Angad organised wrestling bouts, preached about the dignity of honest labour, and institutionalised Langar. Most notably, he devised the new Gurmukhi script, which has become the standard for Punjabi speakers. He eventually anointed the 72 year old Amar Das as his successor, and performed the traditional ceremony of succession.

Guru Amar Das

• Contributed 869 shabads, sloks, and chhands to Bani. These were in 17 Ragas.
• Popularised Kirtan of Gurbani. Most famous Bani rachna is Anand Sahib.
• His son Mohan compiled the Bani till date of all the Gurus and divided them into 2 volumes (Pothis). These are called Mohan Pothis.
• Seat of Guru Gaddi shifted from Khadur Sahib to Govindwal. Govindwal became a thriving centre of culture, handicrafts, and industry.
• Argued against Sati,encouraged widow remarriage, and ended purdah of ladies

Guru Amar Das ji was known for his humility, even in advanced age. At age 61, became the Sikh of 36 year old Guru Angad Dev. When he was anointed to the Guru Gaddi, Datu (son of Angad Dev ji) kicked Guru Amar Das. Nevertheless, the latter simply expressed sadness that his back might have hurt the foot of Datu, and quietly left for Basarke. [1, 43].  Datu stayed at Govindwal for some time, but devotees ignored him, and eventually Datu took the dakshina remaining at Govindwal and returned to Khadur Sahib. Guru Amar Das returned as spiritual guide of the Sikhs.

The Langar became an instrument of equality and fraternity among the masses. The Sangat and Pangat became sources of human bond of common help and charity. It was cherished as a simple way of worship to God without any rituals or ceremonies. [1, 44]

Manjis, or spiritual centres, were set up during Amar Das ji’s Guru Gaddi.

“These Manjis became popular, influential, and effective. They were further divided in 57 pirhis two women devotees Mai Bhago at village Wayun (District Ropar) and Mai Sananat village Gardnoh (District Patiala) were also among the honoured devotees for the spread of Sikhism” [1, 45]

The Hindu King at Haripur gave great honour to Guru Amar Das. Even the Mughal Akbar was impressed by Langar Pratha, and gave patronage. Finally, following the examples of Guru Nanak and Angad, he gave the Guru Gaddi to the most deserving. Above his own sons, he anointed his son-in-law Jetha as Guru Ram Das. Bhai Budha again anointed tilak following the traditional ceremony.

Guru Ram Das

• Contributed 638 shabads in 29 Ragas
• Established Amritsar and the two water tanks (Ram Das Sarovar & Amritsar Sarovar)
• Established Masand System. He was designated as Sacha Padshah.
• Guruship became hereditary under him.

Guru Ram Das was born to parents Hari Das and Daya Kaur. They were childless for 12 years, and when they finally were blessed with a child they named him Ram Das, though he was called Jetha. However, they passed away when he reached the age of 7 and he was raised by his maternal grandmother at Basarke. He was known to Guru Amar Das at a young age as he sold boiled gram and wheat (which he frequently gave away for free).

He soon left to Khadur, later being selected by Guru Amar Das’ wife as husband for their daughter Bibi Bhani. Though he continued to sell corn, he served Guru Amar Das faithfully. and he and Bibi Bhani dedicated themselves to seva. Guru’s daughter expressed her wish for the Guru Gaddi to become hereditary, but be given to her husband. Guru Amar Das agreed, and anointed his successor.

Better known today as Amritsar, Ramdaspur was established by its eponymous Guru as a spiritual centre. It was originally known as Guru-Ka-Chak.

The Masand and Daswand systems represent the transformation of Sikh Dharma from purely religious to religio-socio-political. Masand was a reorganised system of Sikh propagation centres under a rule book and Daswand was a means of collecting funds under a set of laws governing Sikhi.

Interestingly, the meeting between the First Guru’s son (Sri Chand) and the Fourth Guru had future political externalities. Not recognising the successor of Guru Nanak, Sri Chand founded his own group (known as Udaasis). He later met Guru Ramdas who received him with such graciousness and respect that Sri Chand promised and rendered his service for the propagation of Sikhi.

“As such, the Udasi sect later on, became a real power of Sikhs. They (Udasis) could not be easily distinguished from the mass of Hindus, they maintained the Sikh faith at the time of Mughal tyranny.” [1, 59]

Ram Das ji was known for his simple living, devout ways, and organisational skills. Perhaps the most appropriate way to remember him is how he described himself:

“He took pleasure in literary pursuits. The Guru was so humble that he wrote,

‘Ham rulte firtae koe bat na puchhta

Guru Satguru Sang Kerae ham thapae’

which means that I was roaming unknown and uncared for when I came in the service of the True Guru and a worm like me was raised to such significance.” [1, 60]

If such vinayam (humility) could be displayed by a devoutly respected Guru, what message is there for the rest of us who should be even more humble?

He passed on the Guru Gaddi to his youngest son, Arjan Dev.

Guru Arjan Dev

• Contributed 2312 shabads in 30 Ragas.
• Completed the first Compilation of Guru Granth Sahib, called Adi Granth
• Shifted centre to Amritsar. Commenced construction of Har Mandir
• Enjoined Daswandh upon Sikhs to contribute tenth of income for Mandir
• Commenced the tank at Tarn Taran, later completed by Jarnail Khushal Singh
• Became a religious martyr due to intrigues at the Mughal’s court

Anointed Guru at age 18, Guru Arjan Dev faced the ire of not only his jealous elder brother Prithia, but also Raja Birbal, courtier of Mughals. Not only did the latter seek to curtail Sikh influence, but he attempted to reinstitute jizya on the previously exempted Sikhs. When he tried to collect various levies on Amritsar, the denizen refused to pay. He even threatened to raze their houses to the ground. Nevertheless, Birbal died before he could carry out his threats. Despite all these dangers, Guru Arjan Dev never wilted.

“He believed in Guru Nanak’s teachings in Jap ji that ‘Dharam Khand’ teaches a discipline which leads to higher stages of spiritual life. The teachings of Guru Arjan made the Sikhs fearless, adventurous and God loving. They would pray to God, thank God for his benedictions and live a happy and good life.” [1, 70]

He was one of the most tireless of the Gurus, and is remembered for numerous contributions, from supervising compilation of the Adi Granth, to his own numerous shabads added to Gurbani, to establishment of Har Mandir Sahib, to mandating Daswand.

Most famously, Guru Arjan Dev ultimately became a martyr for religious freedom. He was summoned to and tortured at the court of Jahangir. Facing a variety of torments, after the 5th day he requested to bathe. He entered the river, but then never returned. Before he left mortal coil, he sent a message to his son, the soon-to-be Guru Hargobind. The missive said that he should militarise the panth and begin to raise an army for the defence of the Guru Gaddi. This was the beginning of the Sikh rise to power.

Guru Har Gobind

• Anointed Guru at 11 with swords Miri (temporal) & Piri (spiritual) at his side
• Transition of Sikh sampraday from purely spiritual to warrior-panth
• Established Kiratpur as a fortified sanctuary.

Son of Guru Arjan Dev, he was born in 1595 at Amritsar. He married thrice and had 5 sons and a daughter. After his father’s passing he became Guru at age 11, and formed a guard of 52 armed soldiers. Though one of the 4 Gurus who did not contribute to Bani, he is known as a soldier-statesman, the first of the sant-sipahis.

Five Hundred horsemen soon joined his ranks, and they were divided into 5 groups under 5 captains: Bidhi Chand, Pirana, Jetha, Piara, and Langha.

“The young people from Majha, Doab and Malwa came in great number to join the Guru’s army…They felt it a great honour and salvation to fight and sacrifice for righteousness.”[1,81]

He laid the foundation stone of the Akal Takht on a raised platform, before Har Mandir. “The guru started to hold his court here. He sat here in with royal dignity and administered all secular affairs. The social, administrative and military affairs were dealt with under the royal command of the Guru. The Masand system was properly looked after and accounts of funds were checked and maintained in proper records. Disputes among the Sikhs were decided by the Guru.” [1, 83]

Hargobind ji also encouraged a culture of Kreeda. Wrestling bouts and other competitions of bravery were organised and promoted. As the message of Sikhi spread, so too did spiritual and social enlightenment. The Hill Rajas were amenable to the Gurus and some became followers. The masses as well developed sharper intellect and progressed economically and socially, and did all of this harmoniously. He also met Swami Samarth Ramdas, Guru of Chhatrapati Shivaji.

Suspicions were raised against him by hypocrites and bigots of various religions. On this pretext he was jailed by Jahangir. Nevertheless, his followers were able to convince the Mughal of Guru Hargobind’s sainthood. When he was ordered released, the Guru refused to leave until the 52 Hindu Rajas he befriended were released with him. When this condition was agreed to on Diwali, the Sikh commemoration of Bandi Chor Diwas began. In recognition of this, there is also a Gurdwara at Gwalior Fort.

Raja of Hindaur was a devotee of the Gurus, and land was offered to him at Kiratpur. Guru’s martial activities paid off when a new Mughal rose to power. A severe battle was fought at Lohgarh against 7000 mughal soldiers. Sikh forces were outnumbered but were triumphant. It was the beginning of the Mughal policy of persecution. A second battle was fought at Hargobind Nagar, in 1630, and Sikhs were again victorious. A third engagement, the battle of Bhatinda, was also fought and won. In spite of his success as a general, Guru Hargobind did not wish to fight unless forced to. He issued a directive with rules of engagement:

“Let no one kill a fleeing soldier nor the one who has surrendered. No women’s honour  should be molested nor women or civilian property captured in reprisals or as booty…We are fighting for righteous cause…our right to live with honour and peace…an not for sake of self glory or rule over others.”

This is considered the maryada that Sikhs must maintain. They did even in Guru Hargobind’s final conflict with the Pathan Painde Khan. Guru ji cut this traitor in half, and it was another victory in this battle outside Kartarpur.

He anointed his Grandson, through eldest son Gurditta, as Guru Har Rai.

Guru Har Rai

Guru Har Rai was another young Guru, at 14 years of age. His father passed away and his uncles, such as Tegh Bahadur, were not interested in the political affairs of the panth. Was advised by Guru Hargobind to be vigilant and maintain an army of 2200. The Mughals had started a campaign against the Raja of Kahlur, and Kiratpur was next door. Guru Har Rai’s elder brother Dhir Mal set himself up as Guru in Kartarpur. His cousin Miharban did the same at Amritsar and took possession of Harmandir. As such, Guru Har Rai relocated to Nahan, which was a hilly area, and followed his mother’s advice to avoid political and family problems. He lived there for 12 years, consolidating Sikhi.

He promoted Kirtan (devotional song) and Sangat (congregation). He also advised recitation of Bani-Sohila before going to bed.

He provided moral support to the Mughal Dara Shukoh, but no military assistance. After the war of succession, he was asked to appear before new Mughal. He sent his eldest son Ram Rai instead, who conducted himself courteously at the Delhi Court. Though he had satisfied the Mughal about Sikhi’s peaceful and spiritual nature, the court clerics demanded an explanation for Guru Nanak’s hymns. For fear of offending Mughal bigots, he changed the meaning. Guru Har Rai was upset, and disowned his own son. Ram Rai was retained as a courtier, and later given a jagir at Dehradun. He started his own sect called Ram Raias. They were reincorporated into Sikhi by Guru Gobind Singh ji. [1, 107]

Guru Har Rai attain jyoti jot (samadhi) at the young age of 31 years. Before his passing, he anointed his younger son Har Krishan as the next Guru.

Once the Guru was asked whether any spiritual benefit derived from reciting Gurbani without comprehension. He replied:

When Bani is recited with devotion, its perfume does cling to the soul of the devotee and it affects his heart and mind so deeply that whether you understand it or not, it hath within it the seeds of salvation.” [1, 105]

Guru Har Krishan

Anointed Guru at the young age of 5, Guru Har Krishan was born in and resided at the fortified enclave of Kiratpur, in 1656. [1, 109] Upset at the outcome of the nomination, the elder brother of Har Krishan, Ram Rai, declared himself Guru. He ordered the masands to collect monetary offerings in his name. This set the stage for corruption in the system. Ram Rai’s machinations also gave the new Mughal pretext to tighten his bigoted grip on liberal Punjab (which had supported his liberal rival).

He was cordially escorted to Delhi by Raja Jai Singh of Jaipur. Treated with respect by the Raja, Guru Har Krishan was given assurance of his safety, and also that he would not be taken to the Delhi court. The Guru resided first in Delhi and then just outside it in a place called Bhogal, when disease spread.

Eventually the disease subsided, but Guru Har Krishan himself contracted smallpox. The Child Guru died at age 8. Jai Singh’s palace was transformed into a Gurdwara (Gurdwara Bangla Sahib). [1, 112]

Guru Tegh Bahadur (Hind di Chadar)

The Ninth Guru is better known as the ‘Shield of India’. This martyr (veer balidaani) for Dharma is famous for following Kshatriya Dharma to the T. He sacrificed his own life to preserve the way of life of those who sought his protection.

• Composed 116 shabads and sloks in 15 ragas.
• Established Anandpur Sahib, Guru-ka-Lahore, & Bibhour Sahib
• Martyred at Chandni Chowk in Delhi for the protection of Kashmiri Pandits

Born Tyag Mal, Guru Tegh Bahadur ji was the youngest son of Guru Hargobind. He was guided by Baba Budha and Bhai Gurdas and given spiritual, academic and martial training. Though interested in kreeda, especially sports such as wrestling and sparring, he was serene and peaceful by nature. He was an excellent equestrian. He distinguished himself in battle with Mughals. For this reason, he became known as Tegh Bahadur.

Following the succession of Guru Har Rai, Tegh Bahadur shifted to Bakala. The Gaddi then passed to the short-lived Guru Har Krishan. Due to Tegh Bahadur being much older than him, the child Guru merely declared his successor as “Baba Bakala”, before he expired. Though it was clear to whom Guru Har Krishan referred, as many as 22 hypocrites (even some among the Masands) declared themselves Guru, causing unfortunate confusion for devout Sikhs. [1, 115] However, God set the situation right.

According to lore, a wealthy Gujarati merchant name Makhan Shah Lubana, was caught in sea-storm. He was a devotee of the Sikh Gurus, and finding himself in dire straights, prayed to the Guru at “Guru Nanak’s throne” to save him, after which he would offer 500 mohars. Miraculously, Lubana reached the shore, and then soon gave those offerings at Bakala. Seeing many Gurus now established at Bakala, he tested the hypocrites by offering only 2 mohars. Finding all of them wanting, he was directed to the house of Mata Nanaki. It was here that Guru Tegh Bahadur was revealed as the true Guru, as he pointed out that 500 mohars were promised not 2. Makhan Shah was overjoyed and declared:

Guru ladho re, Guru ladho re

I have found the true Guru

However, Dhir Mal maliciously refused to acknowledge this, and conspired to assassinate the proven Guru. The attempt failed, and the ever-calm Tegh Bahadur ji, forgave his assassin and even sent the Guru Granth Sahib to Dhir Mal. Invited to Bilaspur by the Rani of Kahlur, the Guru established a residence there. He later went on pilgrimage to Kurukshetra and Prayag. He resided at triveni sangam for so long that Guru Gobind Singh mentioned this event in the Dasam Granth.

‘Mur pit purab keus payana, Bhanta, Bhant ke tirath nana,

Jab wahe jat Tribani bhaye, pun dan kerat betayae…’

My father left for a tour to the East. They visisted many Hindu pilgrimage places and bathing ghats. They reached Tribaini and remained busy in distributing alms” [1. 118]

Unfortunately, not only among the Sikhs, but among the Hindus were there many hypocrites. Guru Tegh Bahadur scolded them for misleading the masses and taking advantage of them. He advised the common man to meditate on God, treat fellow human beings well, and lead a dharmic moral life. He traveled to Bihar, where people were impressed by the Sangat and Pangat system, and even today hold Langar.

Reaching Gaya, Guru ji met Raja Ram Singh, son of Jai Singh.  Due to the long-standing friendship with the house of Amber, he felt obliged to accede to the request of Ram Singh to accompany him on expedition to Assam. It was also here that he was greeted with the news of the birth of his son, Gobind Rai. The campaign in Kamarupa (Assam) continued for 2 years with no result. Guru Tegh Bahadur sough a peaceful settlement between Ram Singh and the Raja of Assam, and returned to Patna in 1670 CE.

Meanwhile, the new Mughal demonstrated his full fanatacism, and sought to impose his religion upon the majority Hindu population. 

“Aurangzeb issued Farmans (orders) to all local and higher officers of towns and villages that no new Hindu temple (including Sikh Gurudwaras) should be constructed and no repairs carried on, on the existing ones. He stated that if any repairs were done it should be demolished….Temples with beautiful ancient architecture and having beautifully carved out costly statues were demolished in cities like Mathura, Kathiawar, Benaras, Ujjain, Bijapur, Maharashtra, Kutch and Bihar. The idols were destroyed and laid at the foot steps of the mosques constructed thereupon.” [1, 120]

The religious bigotry of this descendant of invaders made its effect known upon the populace, and there was much hostility and unrest. However, “The resistance of the brave Rajputs had already been crushed…Instead, the Rajput princes led Mughal forces against the protectors of Hindu faith. The Marathas under leadership of Shivaji revolted against the Mughal regime. The Mughal forces were baffled by the Marathas war tactics“. [1, 121]

Such a disunity among the Hindu warrior sects made the masses helpless [1, 121]

In this environment, the Mughals resumed full-scale atrocities, thousands were killed, and mass conversions at the point of a sword took place. Kashmiri Pandits were among the first targets. The Afridi revolted, resulted in a Mughal army being sent to Punjab. Atrocities there took place again against Hindus. The Guru rendered, at great risk to himself, moral, spiritual, and financial assistance to the masses.

The atrocities by the Nawab, on the Kashmiri Pandits in the Valley gave them no choice but to seek the aid of Guru Tegh Bahadur.

“A deputation under the leadership of Kirpa Ram arrived at Anandpur in May , 1675 and narrated their tragic story. The Guru consoled them and said Nanak would protect them. Guru Tegh Bahadur was contemplating over the sad plight of the Pandits when his eight year old son, Gobind Rai appeared there and insisted to know the cause of his father-Guru’s sadness. The Guru having explained the sufferings of the Pandits said, ‘They need a holy man to sacrifice for them and save them from the cruelty of the Mughals’. The child pondered a bit and replited, ‘Who can be more worthy than your holiness?’” [1, 122]

The Guru then realised the way forward, and told the deputation to inform the Mughal, that Guru Nanak is the protector of the faith, and Tegh Bahadur now sits on that Gaddi. The Mughal then issued a farman to the Governor of Lahore for the arrest of Guru Tegh Bahadur. He was soon arrested with 5 Sikhs and taken to the Mughal.

Challenged to perform miracles, Guru said he was not a quack, and saints surrender to the will of God, rather than shows of spiritual greatness. Enraged, the Mughal confined the Guru to a cage, and imprisoned the 5 other Sikhs. Still, Guru Tegh Bahadur remained firm. They were all starved, still  Guru Tegh Bahadur remained firm. Bhai Mati Das was sawn in half, Bhai Dayala was boiled alive, Bhai Sati Das was burnt to death, and still Guru Tegh Bahadur remained firm. He placed his faith in God, and recited Slok Mahla, turning to Guru Nanak to give him strength.

Tegh Bahadur, the nineth Guru was executed because he refused to accept Islam [1, 127]

So Guru Tegh Bahadur attained everlasting fame as well as the name Hind di Chadar. Punjab arose in great conflagration at the outrageous act of murdering a saintly man like Guru Tegh Bahadur. It is said that the downfall of Mughal power started here, and the incumbent tyrant was told by his advisors that it would be impossible to remain in Delhi, after an assassination attempt. So he left for the Dakshinapatha (Deccan) where his power would be ground to dust by the Marathas over 27 years.

Guru Gobind Singh

https://twitter.com/HarminderjitS/status/984907109505482752

Mighty Guru Gobind Singh ji would prove to be a worthy successor of the already venerated Hind di Chadar. Born in Patna in 1666 CE, his mother was Mata Gujri.

• Established the Khalsa
• Famed for forming the Panj Pyaari as a sign of Societal Unity
• Composed the Dasam Granth
• Established numerous townships including Fatehgarh

During the absence of Guru Tegh Bahadur, the young Gobind Singh was looked after by father’s maternal uncle, Bhai Kirpal Chand.

His father arranged for his education, and he learnt many languages & scripts, including Sanskrit, Punjabi (in Gurmukhi), Hindi, Persian, and so on. Gobind Singh ji learned maths, history, and memorised Gurbani. He was also given military training, with emphasis on shastar vidya, horse riding, and hunting.

He married thrice, and had 6 sons and 1 daughter as issue from these unions. He was  married early to Jeeto, daughter of Harjas Subhikhi of Lahore. Though he was only 11 and she 7, this was the custom at the time, though due to the young age of the bride, she was kept at home til she turned 18, when the couple finally met. He was also an excellent musician, and played the rabak. He also initiated mass education to stem illiteracy. Guru Tegh Bahadur declared Gobind Rai to be his successor, in the event of his death.

Once raised to the Guru Gaddi, Guru Gobind Singh revived the royal practices of the kings of old, with emphasis on his grandfather’s (Hargobind) preferences. He was not only a warrior, but also a diplomat. He understood the value of tact & discretion, and did not intefere in the activities of the various religious centres. He soon began receiving gifts, notably an extraordinary elephant from the prince of Assam.

Nevertheless, the Hill Rajas soon grew jealous of the honour being accorded to Guru Gobind Singh. At this stage, Anandpur (residence of Gobind Singh ji) was under the official rule of Raja Bhim Chand, who demanded the Assamese elephant Parsadi. The Guru politely refused, and this was used as a pretext for military action by the Raja, though he was defeated. Soon he allied with the Rajas of Kangra and Guler, however, these combined forces were again defeated. This cause great anxiety among the hill rajas.

The Guru propagated for a secular society without any prejudice of caste and creed and believed in democratic rights of people. It was against the fundamentals of feudal system of the Rajas. [1, 133]

Guru ji soon left for Nahan, with an armed escort of 500 picked soldiers. The Raja of Nahan welcome the Guru. Highly impressed by the discipline of the Sikh forces, the Raja offered to construct a large residence for him. Meanwhile, the bigot who occupied the Mughal throne banned all music. In contrast, Guru Gobind Singh ji was a man of culture who encouraged literary and musical activities. It was also here that, while he was on a hunt, he killed a tiger single-handedly.

A brilliant politician, he used poetry to arouse the masses and instill in them the fighting spirit in the face of terrifying odds. A poet himself, the Guru composed numerous works. This was compiled by Bhai Mani Singh at Damdama Sahib, as the Dasam Granth.[1, 135] At 1428 pages, it’s almost as big as Adi Granth, and is held in secondary reverence by Sikhs.

Most significantly, he established the Khalsa, which militarised the Sikh Panth and forever changed its political outlook. On March 30th, 1699, Guru Gobind Singh prepared Amrit (khanda di Pahul), recited five Banis (Jap ji, Jap Sahib, Chaupal, 10 Swaiyas, and Anand Sahib), and administered it to the Panj Pyaare. They were called the Khalsa, and are known as Amritdhari Sikhs. He then asked these five to initiate him into the Khalsa. [1, 144] It was here at the Kirtan Darbar at Anandpur that he established the unity of Sikhs and the importance of the 5 K’s, and of course, the traditional salutation among Sikhs:

Waheguru ji ka Khalsa

Waheguru ji ki Fateh

Hill Raja Politics Return

Nevertheless, due to the machinations of Bhim Chand, the Hill Rajas were again instigated to attack Guru Gobind Singh. They were soundly defeated at the battle of Bhangani.

The Guru also understood the character of the wicked people and drove such people away while he richly rewarded and patronised the true ones. [1, 137]

He returned to Anandpur in the hope of not getting mixed up in Hill Raja politics. Due to Bhim Chand’s fear of the Mughal, this hill Raja sought peace with the Guru. “The Guru, who was kind-hearted, replied that he had no quarrel with any one. He wanted only to be left in peace to propagate the cause of Dharma. His holy father had sacrificed his life to protect the religion of the Hindus. Here he was trying to infuse a new spirit in the dying race. But the sad plight was that he was being refused cooperation by the Hindu chiefs. Even then he meant to defend their honour.” [1, 138]

The Mughal Governor sent a General to collect tribute arrears, but only the defiant Guru refusing to submit. However, the Raja of Guler was unable to pay, and requested the help of Guru Gobind Singh ji, who magnanimously sent fearless and well-trained soldiers. The Mughals were slaughtered, as was the politicking Raja of Kangra, while the fainthearted Bhim Chand fled. Raja Ram of Guler was grateful to Gobind Singh ji and sent him tributes and large offerings.

However, Guru Gobind Singh’s luck ran out at Anandpur, and the politicking hill rajas enlisted Mughal generals to engage in a protracted siege. Ultimately, the food ran out, and though promised safe passage, he knew the Turks would violate it. Finally he agreed when supplies ran out, and he sent his young sons to escort his wives, but they got separated during the attack, and his wives left for Delhi. Two of the four young sons were betrayed by a trusted cook named Gangu. They were given to the Mughal general, whose qazi ordered them to be bricked alive for refusing to convert. These 2 brave young sons, together with their older brothers who fell in battle are called the Chaar Sahibzaade. After this catastrophe, the Guru went to the plains, then South, hoping to link up with the Marathas.

This vexed the Mughal, who was stuck in the Deccan due to the protracted struggle with the Marathas. “Raja Ram, the younger son of Shivaji, was causing great losses to the Mughals.” [1, 140]

“The Guru was anxious and showed great concern for the Marathas who were fighting hard against the Mughals. He wanted to encourage Rajputs to join hands with Marathas.” [1,155]

A tall, stately man, Guru Gobind Singh ji cut a striking figure. He was the Sacha Padshah in both name and form. Alas, though undefeated in single-combat, he was undone by Mughal treachery again. Taken in by the Mughal Bahadur Shah’s delayed promises, he accompanied him to the Deccan. It was there he was fatally wounded by a Pathan assassin. Though he beheaded his assailant, he knew the wound would end his term on the Earth. He declared the adapted Adi Granth as Sri Guru Granth Sahib, performed the ritual anointment of it with a coconut and five paise, and breathed his last saying:

Waheguru ji ka Khalsa

Waheguru ji ki Fateh

Sri Guru Granth Sahib

Technically speaking, Sri Guru Granth Sahib is the final Guru of Sikh Sampraday, as declared by Guru Gobind Singh ji.  It is a compilation of all the hymns (Bani) of Gurus Nanak Dev, Angad Dev, Amar Das, Ram Das, Arjan Dev, & Tegh Bahadur. Gurbani forms the majority, nevertheless, there were other contributors such as the Bhagats (i.e. Kabir, Farid, Surdas, & Prince Peepa), Gursikhs, and Bhat Poets (from Punjab).

• Total Hymns (Shabads, Sloks, and Chhands) = 5867. Total Ragas = 31
• Largest Contributors Guru Nanak (947), Amar Das (869), & Arjan Dev (2312)
• Originally called Pothi Sahib (2 volumes), then Adi Granth, then Guru Granth Sahib

There were a number of compilations, but the final one was conducted by Guru Gobind Singh with the assistance of Bhai Mani Singh. This was first called Damdami Bir (as it was compiled at Damdama Sahib), and finally anointed Sri Guru Granth Sahib in 1708 CE.

It is important to note that the Shabads are not viewed as individual compositions of authors, but as hymns revealed to compilers. As Guru Nanak dev said:

Haun appu bhole na janada, main keha sab Hukmao jeo

I am not speaking of my own. I am simply conveying the messag[e] of Almighty [1, 182]

There is a Maryada attached to those who become custodians of a copy of the Guru Granth Sahib, and a daily ceremonial opening and closing. A cloth called Romala is placed on it. Often, an Akhand Path (48 hours day and night continuous recitation of Bani) is performed by at least 6-8 Sikhs alternating.

“The religious philosophy was made simple as compared to the other religious books like Vedas, Up[a]nishads and Gita…The entire Granth is one complete identity of all the contributors, the Gurus, the Bhagats and the Bhats who are reverend alike. All the contributors are unanimous in the belief that God is infinite, limitless and the saviour. He is om[n]impotent, om[n]ipresent and om[n]iscient.” [1, 168-9]

There is also the Dasam Granth, but this does not have the absolute standing of Sri Guru Granth Sahib. Of tertiary importance is the Varan of Bhai Gurdas, a respected Gursikh and scholar of Sanskrit, Hindi, and Punjabi. His work is known as ‘Key to Guru Granth Sahib‘. He compiled Guru Granth Sahib under supervision of Guru Arjan Dev. One with great knowledge of Sikh scripture is called a Giani ( jnaani).

“The Granth preaches the virtues of truth, contentment, humility and compassion. It is an encyclopaedia of salvation not only for Sikhs but for the entire humanity.” [1, 169]

Dasam Granth

The Dasam Granth of Guru Gobind Singh ji is a literary and martial masterpiece. Imbued with veera rasa, it invokes the heroic warrior spirit in even the mildest man. It is a compendium of all his known literary compositions, even famous letters to enemies. Hence it is a multi-lingual work, and features languages such as Sanskrit, Hindi, Braj Bhasha, Persian, and Arabic, though all are written in Gurmukhi lipi only. Nevertheless, Chandi-di-Vaar is a component that is written in pure Punjabi, and is thought to be an exquisite example of real Punjabi poetry. Most notably, he describes the great qualities of woman, and how man should not be tempted to lust around them, but must treat them with respect. The Guru’s sikhs must not be lechers, but warriors.

The Dassam Granth is a rare composition of Guru Gobind Singh. It created fire in the minds of the people, who listened to both his religious and martial poetry. It inspired in them zeal to sacrifice for the cause of Dharma. [1, 179]

The Tenth Guru describes the Vaars of gods and goddesses in lovely illustration of the brave deeds performed by men, women, and children, all fighting unitedly for Dharma.

• Total Hymns = 17,339. Total Pages = 1428
• Famous works: Jaap Sri Mukh, Bachittar Natak, 33-Sawayyae, Shastar Nam Mala
• Jaap Sahib features 950 names of God. It is the first composition of Gobind Singh ji
• Ath Chandi Charittar discusses Chandi Goddess of War, based on Markandeya Purana
• Chaubis Avtar narrates 24 avatars (i.e. Sri Ram, Sri Krishna) who fought evil
• Pakhian Charittar (7644 verses) is the longest work & is dedicated to woman.
• Shastar Mala describes weapons in all their glory, and the Guru’s love for them.

Khalsa

https://twitter.com/HarminderjitS/status/694385811081441280

Khalsa is the institutionalised politico-military order of the Sikh panth. The ceremony of khande-di-pahul (where amrit is mixed with a khanda) symbolises the unity of the Sikh panth, across caste and gender.

Members are inducted through Amrit, and are called Amritdhari Sikhs. They are identifiable through their wearing of the 5 K’s (i.e. uncut hair tied by pagdi, etc). Those who are not inducted into the order but who follow the teachings of Guru Nanak dev are called Sahajdhari Sikhs.

Established by Guru Gobind Singh, it was a call to action for Sikhs to join together in a common cause that would, true to its name, be ‘pure’ in word, thought, and deed. [1, 143] 20,000 men and women joined the Khalsa when it was first formed in 1699. Males are called Singh and females Kaur. Finally, the Tenth Guru gave Gur-Maryada, a code of conduct for members of the Khalsa.

It was formed to wage Dharam Yudh (Dharma Yuddha). [2, xvii]

Harmandir Sahib

There are numerous pilgrimage sites in Sikhi. However, for obvious reasons, Harmandir Sahib (Golden Temple) at Amritsar is the most famous and the most holy.

Sikh Pilgrimage Sites

• Amritsar
• Nankana Sahib
• Anandpur Sahib
• Khadun Sahib
• Fatehpur Sahib
• Hemkund Sahib
• Govindwal
• Bakala
• Prayaag
• Nanded
• Patna

Sikh Dharma

1. Ik Onkar
2. Nam Japo (Chant God’s name), Kirat Karo (work diligently), Vand Chakko (do good)
3.  Sangat, Pangat, Kirtan, Simran, aur Seva.
4.  Sabb sikkhaṇ ko hukam hai guru maanyo granth. Guru Granth is Guru of all Sikhs.
5. Panj Kakke pehno: (5 K’s) kara, kanga, kaccha, kesh, kirpan
6. Panj chor sarvanash karo. Destroy the 5 Enemies (kaam, krodh, lobh, moh, hankar)
7. Amrit pio. Drink amrit to join the Sikh panth, and also to purify the patit.
8. Shakti aur Bhakti se jio re, Jivanmukti lakshya hai
9. Istri maryada uttho. Elevate the honour (maryada) of women.
10. Dasvand do. Give Dasvand (tenth of earnings) as charity or as offering to Gurdwara
11. Tan man dhan sab saunp gur ko hukam, maneeai paeeai
12. Nitnem mat bhulo. Don’t forget daily routine.
13. Dasam Granth sahay se Yuddh ladano. With help of Dasam Granth fight battle
14. Khalsa maryada raksha karo. Protect Khalsa and its maryada.
15. Waheguru simran karo. Remember God, The Supreme Guru, always.

Principles & Explanation of Sikh Dharma

A good graphic – Understanding The #Sikh Khanda – via @Sikh24 pic.twitter.com/t5DyM8rBnZ

— Baljit Singh Rihal (@BaljitRihal) July 10, 2014

1.Mul Mantra of Guru Nanak Dev ji: “Ik Onkar, Satnam, Karta Purkh, Nirbhau, Nirvair, Akal murat, Ajuni Saibhang, Gurparsad“. This means that “God is one, a truth in existence, a creator, fearless without animosity, an immortal being. He is unborn and self existent. He is realized by the grace of the Guru.” [1, 182]

At a time when hypocrites and tyrants reigned supreme in the name of ‘religion’, Guru Nanak Dev ji came with a message of Truth for the masses. He sought to provide them with a simple message and a simple path to attain God, without sanctimony or elaborate ritualism. This is embodied by his Mul Mantra.

He preached One God, but “Guru Nanak had due respect for the Hindu deities…He worked hard to create purity of life, love for fellow-beings, fear of God and enlightenment of Divine word.” [1, 183]

2. Nam Japo (Chant God’s name), Kirat Karo (work diligently), Vand Chakko (do good)

At a time when Kshatriya Dharma in Punjab had ebbed, did Sikh Dharma provide a much needed restatement of Raja Dharma? Perhaps no phrase represents this better than the bani of Guru Nanak who said Nam Japo, Kirat Karo, Vand Chakko.  The authority of a leader or raja derives from Waheguru, the raja exists not for luxury but for action, and the raja must work diligently for the yogakshema (welfare) of society. Every Sikh may not be a raja, but he is a Singh, and it was through this attitude of governance that Sikh misls could fight more powerful enemies for so long, till Ranjit arose.

 3. Sangat, Pangat, Kirtan, Simran, aur Seva.

Sangat (congregation) and Pangat (community meals) were established by Guru Nanak Ji. The Langar (community kitchen) was institutionalised by Guru Angad, Kirtan raised to an artform by Guru Amar Das, Simran (meditation) by Guru Tegh Bahadur, & Seva by Guru Gobind Singh.

Guru Nanak was against some social exploitations by the high caste Hindus against the lower castes and the political and social injustice of the ruling class against the common subjects. Guru Angad Dev wanted to enlighten people that religion is a path to seek truth and not to cause hatred and hostility. He taught that it is His Grace that gives real happiness, success, power, satisfaction, honour, peace of mind and tranquility. [1, 184]

4. Sabb sikkhan ko hukam hai guru maanyo granth.

All Sikhs are commanded to take Guru Granth as Guru.

This is the command of the Tenth Guru, Gobind Singh ji. Thus, Guru Granth is Guru of all Sikhs. It is now the highest available authority for Sikhs, and must be used to resolve disputes regarding beliefs. It is the Highest Earthly Guru for Sikhs seeking Gurus.

5. Panj kakke pehno: (5 K’s) kara, kanga, kaccha, kesh, kirpan.

5 is a number of Great significance in Sikhi. From the foundational role of the 5th Guru, to the 5 K’s, to the 5 virtues used to destroy the 5 evils, and finally, the 5 piares, it is almost poetic that the Land of the 5 Rivers orbits around the word Panj.

After the Martyrdom of Guru Tegh Bahadur, Guru Gobind Singh wanted his Sikhs to be easily identifiable. This is seen through Kara (steel bracelet), Kanga (comb), Kaccha (special underwear), Kesh (uncut hair tied by turban), and Kirpan (dagger for defence).

6. Panj chor sarvanash karo. Destroy the 5 Enemies (kaam, krodh, lobh, moh, hankar)

The Gurus warned Sikhs of the dangers of the Panj Chor (5 thieves) who steal peace of mind and harmony from people. Sikhi inherited this concept from the arishadvargas of Vaidika Dharma. These were Kama (lust), Krodha (wrath), Lobha (greed), Moha (delusion), Mada (pride), Matsarya (jealousy). The Sikh Gurus appropriately condensed these for the times as 5. The counter to the 5 Evils is the 5 Virtues of Sat (Truth), Santokh (Contentment), Daya (Pity), Nimrata (Humility), & Pyaar (Love). These 5 virtues are called Panj Gun (Pancha Gunas).

Guru Nanak Dev ji stated that Ego, Haumai (aham) [2, xviii], is what separates the soul from Akal Purakh (the Timeless Supreme Being). Ego then causes illusion (baram) which dilutes dharam (righteousness) and gives rise to entitlement for the 5 Evils (panj chor).

7. Amrit pio. Drink amrit to join the Sikh panth, and also to purify the patit.

The Word patit comes from the Sanskrit patitha, meaning fallen. Those who have erred and engaged in prohibited behaviors contrary to Dharma are deemed as such, and Sikhi inherited this concept. However, while Vaidika Dharma (Hindu Vedic Dharm) prescribes elaborate rituals for purification, Sikhi simply mandates the consumption of Amrit, in the manner set by Guru Gobind Singh ji (sip 5 times, sprinkle on eyes 5 times).

What is prohibited and what is not can vary depending on place, time, and personage. For example, many Sikhs are vegetarian, but Guru Nanak Dev himself defended non-vegetarianism in moderation, pointing out that even plants have life. What was established by Guru Gobind Singh ji was that meat if consumed, should be in line with the Dharam. Sacred animals should not be consumed, and any meat should not be by halal method. Jhatka is stipulated as the most humane method.

8. Shakti aur Bhakti se jio re, Jivanmukti lakshya hai

This was the flag of Maharaja Ranjit Singh.
Goddess Chandi in the centre, flanked by Shri Hanuman to her right and Shri Bhairava to her left
Flag jubilantly waved over Jamrud fort inside Afghan territory (Khyber) in October 1836. pic.twitter.com/D3AMYZkLOn

— Rajshree Kumari (@RajshreeKumarii) November 14, 2017

Live with shakti (power) and bhakti (devotion), jivanmukti is the goal. Shakti of Sikhs is subject to Bhakti, as power wielded without respect to Waheguru’s laws becomes tyranny, and is taken away. The ultimate goal is not worldly enjoyment, but jivanmukti.

9. Istri maryada uttho. Elevate the honour (maryada) of women.

Respect Women. Every Sikh is a Singh, but every Sikhni is a Kaur (princess). The lion must protect the lioness, but she in turn must conduct herself as protectress of society. Being more than just a princess in name, she must be in conduct and concern for the people. Women must respect themselves.

https://twitter.com/HarminderjitS/status/964206802987499520

This means not only must a Sikh man protect the maryada of woman in society, but a woman too should preserve her maryada, and observe the prohibitions established by Guru Gobind Singh’s hukams.

10.Dasvand do. Give Dasvand (tenth of earnings) as charity or as offering to Gurdwara

Sikhs were enjoined by Guru Ram Das to give ten percent of their earnings to charity.

11. Tan man dhan sab saunp gur ko hukam, maneeai paeeai

“Do physical service (tan), do mental service (man), do material service (dhan), follow the orders of Guru, and Waheguru will eventually reveal himself.”

This is a famous quote from Guru Granth Sahib.

12. Nitnem mat bhulo. Don’t forget daily routine.

Nitnem may vary from Sikh to Sikh, but its codified version is a daily routine taking inspiration from Nitya karma. Some prescribe recitation of 5 banis 3 times a day. For others it may be simpler. But daily routine is synonymous with ardhas (prayer). [2, xv]

13. Dasam Granth sahay se Yuddh ladano

Composed by Guru Gobind Singh ji and consisting of numerous War Ballads (Vaars) and tributes to Shastar (weapons), it is an excellent motivation for those about to fight righteous war. To fight battle with the help of Dasam Granth is to inspire heroic deeds. One should also study shastra vidya and shastar vidya (knowledge of weapons & war).

“The Guru made such a combination of the two, the pen and the sword, that former was a weapon for narrating heroic deeds in such a spirit that it infused blood in the dry bones of the dead race. Even a timid person was aroused and excited with love of war. The musical touch to these pen portraits aroused sentiments of patriotism and nationalism.” [1, 175]

https://twitter.com/HarminderjitS/status/694390394532958209

14. Khalsa maryada raksha karo

The 52 hukams of Guru Gobind Singh ji have become ancillary guidelines that facilitate interpretation of the Guru Granth Sahib, and guide the daily routine of a Sikh.

The one that modern Sikhs must remember is this

22) Dhan, jawaani, tae kul-jaat da abhiman nahi karnaa

– Do not take pride in wealth, youth and caste. (Mother and Father’s caste both castes. All Sikhs of the Guru are siblings)

15. Waheguru simran karo. Remember God, The Supreme Guru, always.

What are the directives of Sikhi? The Gurus were universal in prohibiting sexual impropriety, alcohol/tobacco, greed, and hypocrisy. But the most important mandate was to remember God. This is called Simran. From the time of Guru Nanak Dev down to Guru Gobind Singh, this is the one constant in all of Sikhi and all Sikh sects.

Conclusion

At a time when Dharma is again under siege, Sikh Sampraday requires a revival, along with the rest of the Dharma Samaaj. The venerable tradition of the great Warrior-Saints (sant-sipahi) of Sikhi represents how society can again come together under the banner of the Dharma Dhvaj through the application of Raja Dharma. It is not for nothing that Guru Gobind Singh’s 28th hukam is Raajniti parhni – Study politics. This is because blockheads cannot be good leaders. Intelligence and strategy is required.

It is no accident that the 10 Gurus came from the Hindu Khatri (Kshatriya) Community. Though they preached equality and brotherhood, they demonstrated how it was the duty of real Kshatriyas to not just fight, but also to intelligently lead and give Good Governance. Great Gurus like Ram Das ji demonstrated that organisational skills are as important as bhakti and ‘piety’.  Additionally, good conduct (Achara) is the key to simple, clean living.

Perhaps there is something to be said about the saying that Hindus can learn from Sikhs, and Sikhs can learn from Hindus. Is Sikh Dharma an integral part of the Dharma Sampradaya? As some Sikhs who have taken amrit have themselves attested, Sikh sampraday is an inheritor of the Vedic tradition and its ancient philosophy is contained in the Upanishads and the Bhagavad Gita. Vaidika Dharma will continue to maintain its variegated traditions and rituals, but Sikh Dharma represents the common sense Kshatriyata of an earlier age, recognising the lead function of Rajanya.

Sangat, Seva, and Simran along with Pangat and Kirtan are foundational elements of Sikhi that focus on the essentials of Dharma in times of Apad. When society is facing catastrophe, all sections of society must quickly come together, with efficient discussion rather than never-ending debate. If Bharatavarsha and modern India is to unite under the banner of Saamaanya Dharma, then Sikh Dharma educates modern Bharatiyas and especially modern Hindus  how to unite quickly and effectively against Adharmic forces.

Unlike Rana Pratap ji or Shivaji, Guru Gobind Singh ji was a spiritual master. And yet, his life demonstates he was also an embodiment of Raja Dharma, as the other two were. Whatever divisions may be there today within Dharma Sampradayas, within Hindu Sampradayas, and even within Sikh Sampradaya, it is crucial to recall once more that there there is more that unites us than divides us. Who better represents this than the First Spiritual leader of this spiritual panth of veers: Guru Nanak ji.

Om Sat Sri Akal

 

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References:

1. Singh, Priti Pal. History of the Sikh Gurus. New Delhi: Lotus Press. 2013
2. Grewal, J.S. The Sikhs of the Punjab.Cambridge. 2017
3. Singh, Nirmal. Searches in Sikhism. Delhi: Hemkunt Publishers. 2008
4. Sri Guru Granth Sahib