Impact of Guru Gobind Singh on Indian Society

THE IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY by GURBACHAN SINGH TALIB FORWORD I S B N 81-7380-564-4 1999 Copies :...

Author: Gurbachan Singh Talib

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THE IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY by GURBACHAN SINGH TALIB

FORWORD I S B N 81-7380-564-4

1999 Copies : 1100 Price : 130-00

T h e t e r c e n t e n a r y o f t h e b i r t h o f t h e K h a l s a P a n t h i n 1999 provides us w i t h an opportunity to h a v e a fresh look at our heritage, reflect on w h a t t h e G u r u s h a d s a i d w i t h a view to r e l a t i n g it to t h e p r e s e n t , a n d m a k e a r e a p p r a i s a l o f w h a t t h e G u r u s did s o a s t o appreciate it in t h e m o d e r n day context. In this respect, t h e Punjabi U n i v e r s i t y h a s decided t o p u b l i s h n e w titles a n d r e p r i n t s o m e old classics h a v i n g a b e a r i n g , d i r e c t l y or i n d i r e c t l y , on t h e t h e m e of K h a l s a w h i c h G u r u G o b i n d S i n g h h a d c r e a t e d a s a microscopic form of t h e ideal socio-political s t r u c t u r e of h i s vision. P r o f e s s o r G u r b a c h a n S i n g h T a l i b ' s The impact of Guru Gobind Singh on Indian society is an incisive a n d perceptive s t u d y of t h e e v o l u t i o n a n d o r i e n t a t i o n of c e r t a i n socio-ethical i d e a l s . According to the author, Sikhism redefined a n d applied t h e s e ideals t o m u n d a n e h u m a n life w i t h s u c h s i n c e r i t y a n d fervour a s h a d inspired t h o u s a n d s u p o n t h o u s a n d s to lay down their lives to uphold t h e m . T h e a u t h o r c o n t e n d s t h a t S i k h i s m gave t o t h i s l a n d , for t h e first t i m e p e r h a p s , t h e s e n s e o f s u c h g r e a t v a l u e s w i t h o u t w h i c h i n d i v i d u a l a n d c o r p o r a t e life w o u l d b e c o m e v u l n e r a b l e t o m o r a l a n d social d e g e n e r a t i o n . T h e book w a s first p u b l i s h e d , in 1966, by G u r u Gobind S i r s;h F o u n d a t i o n , C h a n d i g a r h . T h e U n i v e r s i t y e x p r e s s e s its deep s e r v e o f g r a t i t u d e t o t h e F o u n d a t i o n for p e r m i t t i n g i t t o b r i n g o u t t h i s r e p r i n t of t h e book w h i c h h a s c o n t e m p o r a r y r e l e v a n c e a n d will be of i m m e n s e interest and use to the students of Sikh Studies. Punjabi University, fatiala

Published by Dr. Ranbir Singh, Registrar, Punjabi University, Patiala and printed at Ram Printograph (India), New Delhi

J. S. P U A R Vice-Chancellor

INTRODUCTION

T h i s s m a l l book d o e s n o t p r o f e s s to be a h i s t o r i c a l s t u d y . I m u s t disavow at the outset any claim to an intimate or original a c q u a i n t a n c e with history. T h e historical facts lying in t h e b a c k g r o u n d o f t h e d i s c u s s i o n s i n t h i s book a r e s u c h a s I believe are generally accepted a n d considered m o r e or less to be a u t h e n t i c b y h i s t o r i a n s w h o h a v e w o r k e d i n t h e field o f m e d i e v a l , a n d particularly Mughal history, w i t h which the story of Sikhism is i n t e r t w i n e d . T h e scope of t h i s book is f u r t h e r l i m i t e d by i t s n o t b e i n g a n exposition o f w h a t m a y b e called t h e 'philcteophy' o f S i k h i s m or of t h e I n d i a n r e l i g i o u s t r a d i t i o n in g e n e r a l . S u c h a philosophical approach would require m u c h more detailed k n o w l e d g e o f sources, p a r t i c u l a r l y i n S a n s k r i t , a n d a n infinitely more a b s t r u s e p r e s e n t a t i o n , t h a n i s h e r e a t t e m p t e d . W i t h t h e s e m a i n l i m i t a t i o n s , a n d w i t h t h e f u r t h e r proviso, t h a t t h e d e t a i l s o f G u r u Gobind S i n g h ' s life, a n d o f t h e p r e c e d i n g G u r u s a r e h e r e accepted a s t h e y a r e c u r r e n t a m o n g s c h o l a r s , a n d h a v e n o t b e e n i n v e s t i g a t e d afresh. As a m a t t e r of fact, b i o g r a p h y of t h e G u r u s e n t e r s only occasionally a n d indirectly into t h e s e pages, as b e a r i n g on their teachings and actions. Properly speaking, these chapters are to be considered as discussions (they a r e so also in t h e i r m a n n e r of p r e s e n t a t i o n ) of certain ideas and ideals which Sikhism, a n d G u r u Gobind Singh a s t h e Preceptor w h o b r o u g h t t h e m t o perfection a n d c u l m i n a t i o n , may be said to have emphasized a n d applied to individual a n d corporate life. These ideas a n d ideals, t r e a t e d here, are not i n t e n d e d t o b e t a k e n a s a n e x h a u s t i v e o r definitive s t a t e m e n t o f t h e g r e a t w o r k of S i k h i s m . T h e y a r e p r e s e n t e d h e r e as a s e g m e n t of t h e t o t a l i t y of S i k h i s m in a s p i r i t of t e n t a t i v e f o r m u l a t i o n of t h e i r precise n a t u r e , direction a n d significance. A s s a i d e a r h e r , t h e philosophical, m e t a p h y s i c a l a n d t h e s p i r i t u a l a r e outside t h e scope of these discussions. These concern themselves mainly with t h e evolution a n d o r i e n t a t i o n of c e r t a i n socio-ethical ideals, w h i c h it

(vi)

T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY

i s t h e glory o f S i k h i s m t o h a v e r e s t a t e d a n d t o h a v e a p p l i e d w i t h s u c h sincerity a n d fervour, leading to t h e m a r t y r d o m of t h o u s a n d s u p o n t h o u s a n d s t o u p h o l d t h e m . I t i s c l a i m e d h e r e for S i k h i s m t h a t h a s given t o t h i s land, for t h e first t i m e p e r h a p s , t h e s e n s e o f c e r t a i n g r e a t v a l u e s , w i t h o u t w h i c h i n d i v i d u a l a n d c o r p o r a t e life b e c o m e c o r r u p t a n d subject t o all m a n n e r s o f m o r a l a n d social evils. I t i s i n t h e l i g h t o f s u c h a n objective, t h e r e f o r e , t h a t t h i s book m a y b e s t u d i e d . In view of t h e n a t u r e of its c o n t e n t s , t h e book m a y p r e s e n t to t h e r e a d e r t h e c h a r a c t e r o f s o m e t h i n g like a t h e s i s . S u c h i t i s — n o t i n t h e formal a c a d e m i c sense p e r h a p s , b u t i n t h e g e n e r a l sense of a p o i n t of view, s u p p o r t e d by a c c u m u l a t e d e v i d e n c e a n d close a r g u m e n t . H e r e a n d t h e r e , t h e r e a d e r m a y also feel t h e r e i s a little o v e r l a p p i n g , b u t t h e r e i s n o t o v e r m u c h o f it. I n view o f t h e c h a r a c t e r of t h e book as it grew, a n d of t h e t i m e - s p a n w i t h i n which i t h a d t o b e p r e p a r e d , t o b e r e a d y before t h e g r e a t e v e n t — t h e t e r c e n t e n a r y o f G u r u ' s b i r t h — p e r h a p s s u c h i m p e r f e c t i o n s could n o t be avoided. T h e book is n o t d o c u m e n t e d , as a s c h o l a r l y t h e s i s w o u l d be. T h e r e f e r e n c e s a r e few, a n d m u c h o f t h e h i s t o r i c a l i n f o r m a t i o n i s given i n i m p r e s s i o n i s t i c a n d d i g e s t e d form. Q u o t a t i o n s from S i k h religious l i t e r a t u r e (in t r a n s l a t i o n ) a r e g e n e r a l l y referred t o t h e i r s o u r c e . As a m a t t e r of fact, s u c h r e f e r e n c e s a r e t h e m o s t v a l u a b l e props of the a r g u m e n t . 'Guru' is an ancient Indian concept meaning generally 'teacher'. L i t e r a l l y also, i t w o u l d n o t b e i n a p p r o p r i a t e t o r e n d e r i t as 'Enlightener', as h a s been done in t h e English translation of t h e H o l y G r a n t h b y D r . G o p a l S i n g h . I n t h i s book i t i s v a r i o u s l y r e n d e r e d a s 'Teacher', ' P r e c e p t o r ' a n d 'Apostle'. T h e G u r u i n S i k h i s m i s T e a c h e r a s w e l l a s A p o s t l e ( M e s s e n g e r o f t h e Lord), s o m e t h i n g like t h e s e n s e i n w h i c h i n t h e S e m i t i c f a i t h s t h e e q u i v a l e n t s o f ' P r o p h e t ' a r e u s e d . B u t ' G u r u ' i n n o s e n s e i s avatar or i n c a r n a t i o n of God. S u c h an idea is m o s t v e h e m e n t l y r e p u d i a t e d in Sikh teaching. T h e t r a n s l a t i o n s o f t h e h y m n s a n d o t h e r pieces a n d p h r a s e s from t h e A d i G r a t h , D a s a m G r a n t h , Vars o f B h a i G u r d a s a n d o t h e r w o r k s a r e m y own. A l t h o u g h a n u m b e r o f t r a n s l a t i o n s into E n g l i s h , p a r t i c u l a r l y of p o r t i o n s of A d i G r a n t h h a v e b e e n m a d e , it c a n n o t b e c l a i m e d for a n y o n e o f t h e s e v e r s i o n s t h a t finality o r p e r f e c t i o n of e x p r e s s i v e n e s s or d e f i n i t i v e n e s s b e l o n g s to it. A t r a n s l a t i o n , for w h i c h s o m e t h i n g like t h e finality of t h e Authorised

INTRODUCTION

(vii)

Version of t h e Bible in E n g l i s h m a y be claimed, does n o t y e t exist. I h a v e , therefore, t h o u g h t it m o r e useful to m a k e s u c h r e n d e r i n g s a s I t h o u g h t w o u l d m o r e closely c o n v e y t h e m e a n i n g , a n d p a r t i c u l a r l y t h e p o w e r of t h e o r i g i n a l . Obviously, I do n o t c l a i m finality for my own r e n d e r i n g s either. T r a n s l i t e r a t i o n of t h e n a m e s d r a w n from Sikh, mythological a n d Muslim sources is t h a t familiar to the average English-knowing Indian. Ultra-meticulous rendering of the various consonant sounds of Arabic along w i t h e l a b o r a t e diacritical m a r k s h a s b e e n avoided s o a s n o t t o confuse the general reader. GURBACHAN SlNGH TALIB

CONTENTS

Introduction

(v) 1

Chapter I

T H E IDEA O F G O D

C h a p t e r II

EVOLUTION OF THE HEROIC CHARACTER

11

C h a p t e r III

INVOKING INDIA'S H E R O I C TRADITIONS

31

C h a p t e r IV

RELIGION VIEWED AS UNIVERSAL BROTHERHOOD

64

Chapter V

APOSTOLATE TO THE PEOPLE

90

C h a p t e r VI

ECCE HOMO

111

CHAPTER 1

THE IDEA OF GOD

THE SUPREME BEING OF THE GURUS' CONCEPTION The Sikh religion, like all dynamic religious movements, m a d e its i m p a c t on n u m e r o u s aspects of life in India, a n d influenced n o t only t h o u g h t a b o u t t h e n a t u r e o f t h e S u p r e m e Being, b u t s t i r r e d far-reaching and revolutionary ideas in the sphere of the relationship between m a n and m a n , to which it gave a new h u m a n i t a r i a n a n d idealistic direction. It was, in other words, m u c h more t h a n t h e e n u n c i a t i o n of a n e w creed or t h e f o u n d i n g of still a n o t h e r sect, in t h e babel of m y r i a d s of sects into w h i c h t h e people of I n d i a — H i n d u s as well as n o n - H i n d u s — w e r e a l r e a d y divided. It was, w h e n we look closely u p o n its c h a r a c t e r s , t h e f o u n d i n g of a new o r d e r , a n e w society, on t h e b a s i s of a concept of God w h i c h should satisfy t h e h i g h e s t s p i r i t u a l u r g e s o f m a n b y d r a w i n g h i m t o w a r d s t h e Infinite, i n s t i l l i n g i n h i m t h e feeling o f h u m a n s y m p a t h y for all m a n k i n d , t h u s m a k i n g for t h e founding of noble a n d fulfilling social institutions, in place of t h e s t a t e of strife which would o b t a i n i n t h e a b s e n c e o f s u c h s y m p a t h y . T h e s e v a r i o u s influences a r e d i s c u s s e d i n some d e t a i l i n o t h e r p o r t i o n s o f t h i s book. W h a t m u s t n o t b e forgotten i s t h a t t h e S i k h faith h a s h a d a h a r m o n i o u s d e v e l o p m e n t , w h i c h p r o c e e d e d from i t s o r i g i n a l enunciation in t h e vision of G u r u N a n a k , of t h e i m m o r t a l , infinite c h a r a c t e r o f t h e G o d h e a d a n d w h a t (despite its t r i t e n e s s ) m a y b e called t h e B r o t h e r h o o d of m a n . T h e s e two c a r d i n a l i d e a s a r e s e e n operating and expanding in the development of the Sikh Church a n d t h e S i k h people d u r i n g t h e five c e n t u r i e s since G u r u N a n a k , the F o u n d e r , c a m e into t h e world. In the Creed which G u r u N a n a k enunciated in t h e first s t a n z a " ° P u (popularly called Japuji), t h e basic S i k h p r a y e r , w h i c h m e a n s 'holy c h a n t i n g ' o r ' r e h e a r s i n g ' a n d i n a n applied s e n s e t h e meditation of the N a m e (Reality) of God, conceives of God as Infinite

T H E IDEA OF G O D 2


a n d U n b o u n d e d b y A t t r i b u t e s , since t o a t t r i b u t e t o H i m a n y qualities would b e t o l i m i t a n d circumscribe H i m . H e n c e t h e C r e e d r u n s a s : "He i s t h e Sole a n d Indivisible O m , ' E t e r n a l Reality, t h e Creator-Purusha, Fearless, Rancourless, Timeless Form, U n i n c a r n a t e d , Self-existent. T h r o u g h H i s G r a c e a l o n e c a n H e b e c o n t e m p l a t e d . " T h u s i s t h e C r e e d , brief a n d self-explanatory. God is Infinite, n o t subject to i n c a r n a t i o n , free from a n y fear of losing H i s s o v e r e i g n t y o f t h e u n i v e r s e , a s would b e p o s t u l a t e d b y t h e v a r i o u s m y t h o l o g i e s c u r r e n t a m o n g n a t i o n s ; free from r a n c o u r — h e n c e n o t t h e sole p r o t e c t o r o f a n y r a c e , n o r t h e e n e m y o f a n y o t h e r , be t h e y be called by t h e p r e j u d i c e of m a n kafirs, malechhas or gentiles or others. T h e s e a n d o t h e r implications of t h e conception o f G o d i n s u c h t e r m s s h o u l d b e fairly c l e a r t o t h e m o d e r n e n l i g h t e n e d m i n d . O t h e r forms of t h e n e g a t i v e description of God, w h i c h a r e confessions o f t h e h e l p l e s s n e s s o f m a n t o u n d e r s t a n d H i m , a r e : Again (Inaccessible); Agochar ( U n k n o w a b l e ) ; Alakh ( U n s u r p a s s a b l e ) ; Niranjan ( F r e e f r o m t h e t a i n t o f m a t t e r ) ; Alekh (Beyond C o m p u t i n g ) ; Abinashi (Indestructible, Immortal). 2

This conception of God w i t h o u t A t t r i b u t e s (nirguna) or w i t h o u t form (nirakar, or as c u r r e n t a m o n g t h e S i k h s {nirankar), however, d o e s n o t p r e c l u d e t h e i d e a of a p e r s o n a l God w h o is t h e source a n d g u a r d i a n of t r u t h a n d r i g h t e o u s n e s s a n d can be loved a n d r e s p o n d s t o m a n ' s love a n d y e a r n i n g for h i m . T h r o u g h o u t t h e m e d i t a t i o n s of Guru N a n a k and his successors in Guruship such ideal p e r s o n a l i t y i s a s s u m e d for God. H e n c e , H e c a n b e i n v o k e d t o s u c c o u r , t o g r a n t a n d t o fulfil. H e i s a d d r e s s e d b y t h e q u e s t i n g h u m a n spirit in the way in which a h u m a n personality would be called upon, invoked, p r o p i t i a t e d a n d a p p e a l e d to. He is called by a v a s t v a r i e t y of n a m e s , e a c h t h e e x p r e s s i o n of a living, r e s p o n s i v e , l o v i n g soul, i n t e r v e n i n g i n t h e u n i v e r s e all t h r o u g h e t e r n i t y t o succour Right a n d T r u t h whenever these are t h r e a t e n e d by the forces o f Evil a n d U n r i g h t e o u s n e s s . T h e E t e r n a l B e i n g i s t h u s k n o w n , a m o n g o t h e r s , b y s u c h n a m e s a s t h e s e , all i n d i c a t i v e o f ideal h u m a n q u a l i t i e s : Par-Brahman (Supreme B r a h m a n ) ; Thakur (The Lord); Sahib ( M a s t e r ) ; Gosain (Lord of t h e E a r t h ) ; Sat-Guru 1. Om is the 'substantive' Name of God, the Infinite. In its connotation it supersedes and rejects the idea of all other deities, conceived by the mind of man in lower stages of spirituality. 2. Purusha, literally the male, is the creative Divine force of the universe, self-existent.

3

( E t e r n a l M a s t e r ) ; Swami (Lord); Parmeshwar ( S u p r e m e Lord), Jagdishwar (Lord of t h e U n i v e r s e ) ; Hari, Ram Narain, Madho, Kesava, Gopal, Raghurai (all t h e s e a r e n a m e s of d e i t i e s in t h e H i n d u P a n t h e o n , a d a p t e d a s s y n o n y m s t o s t a n d solely for t h e Infinite); Kartar (Creator); Wahguru (Hail, Lord!); Deva, (God), etc. Besides, t h e r e are n u m e r o u s a t t r i b u t i v e n a m e s , all indicative of f a i t h in t h e u l t i m a t e m e r c y a n d p r e s e r v a t i o n of God, i n s p i r i n g the hope which overcomes suffering a n d d e a t h , in t h e vision of t h e life infinite. A m o n g such n a m e s a r e Rahim a n d Karim (both from t h e A r a b i c of c u r r e n t I s l a m , m e a n i n g , respectively, Merciful a n d Bountiful ); Qadir (Almighty, also from t h e Arabic); BhagatVachhal (Popular form of B h a k t - v a t s a l a , Beloved of His devotees); Murari (one of t h e a t t r i b u t i v e n a m e s of K r i s h n a - D e s t r o y e r of t h e Demon M u r ) ; Kirpal (i.e. Kripal, Beneficent); Patit-Punit (Purifier of t h e fallen) a n d scores m o r e . All t h e s e a t t r i b u t e s in t h e i r infinity b e l o n g to God : t h e s e do not limit H i m , b u t a r e only an infinitesimal portion of H i s infinity, which t h e m i n d o f m a n c a n u n d e r s t a n d only i n brief g l i m p s e s o f spiritual illumination. These a t t r i b u t e s inspire m a n with hope, a n d p o i n t t o w a r d s t h e direction which h i s e n d e a v o u r s m u s t t a k e , t h a t is, r i g h t e o u s action. GURU GOBIND SINGH'S ORIENTATION OF THE IDEA OF GOD In G u r u Gobind S i n g h ' s c o m p o s i t i o n s t h e i d e a of God is r e o r i e n t e d a n d H i s a t t r i b u t e s a r e e x p a n d e d s o a s t o become a veritable t r e a s u r e - h o u s e o f t h e a t t r i b u t i v e n a m e s o f t h e S u p r e m e Being. T h e p a r t i c u l a r n a m e o f God w h i c h h a s s u c h a n a p p e a l a n d fascination for him, is descriptive of one a s p e c t of His infinity-Akal or the Timeless. T h i s existed a l r e a d y in t h e creed of G u r u N a n a k ' s Japuji, q u o t e d above. In t h i s a t t r i b u t e He is U n c r e a t e d , I m m o r t a l a n d Infinite. T h i s n a m e , besides, c a m e t o a c q u i r e t h e heroic overtones given t o i t b y t h e contexts i n which t h e G u r u w a s t o use it. I t occurs i n t h e S i k h battle-cry, i n s p i r i n g t h e S i k h s t o h e r o i c action a n d sacrifice to t h i s day-'Sat Sri Akal' (True is t h e I m m o r t a l Lord!). This cry h a s fervour a n d i n s p i r i n g p a s s i o n a n d r i n g s w i t h accents of heroic determination. The Guru's devotional composition, expressing i n v a r i o u s t e r m s a n d descriptive p h r a s e s the a t t r i b u t e s of t h e Lord, is called 'Akal U s t a t i ' ( P r a i s e of t h e Timeless Lord). T h i s n a m e , Akal, therefore, m a y b e t a k e n t o b e i n 3

3.

karim also may mean 'Great'.

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T H E IDEA O F G O D

G u r u Gobind Singh's e n u n c i a t i o n of faith t h e s u b s t a n t i v e n a m e of t h e Lord (in v i e w o f God's h e r o i c a s p e c t w h i c h for t h i s G u r u o v e r s h a d o w e d all o t h e r s , it would be m o r e a p p r o p r i a t e to m e n t i o n Him by this awesome n a m e of the Lord t h a n the philosophical S u p r e m e Being). I t m a y b e t a k e n t o a n s w e r t o t h e G u r u ' s y e a r n i n g for h e r o i c e n d e a v o u r in t h e w a y of t h e Lord. A m o n g t h e v a r i e t i e s of n a m e s for t h e Lord, c o n t e m p l a t e d by G u r u G o b i n d S i n g h , t h e following c a t e g o r i e s m a y r e a d i l y b e distinguished: (a) N a m e s a t t r i b u t i v e o f h e r o i c q u a l i t i e s : s o m e s u c h n a m e s h a v e e x i s t e d since a n t i q u i t y , as for e x a m p l e M u r a r i ( d e s t r o y e r of the demon Mur), which is a periphrastic n a m e of Krishna, conceived o f a s t h e S u p r e m e B e i n g ; M a d h u - S u d a n ( d e s t r o y e r o f t h e d e m o n M a d h u , also a n a t t r i b u t i v e n a m e o f K r i s h n a ) . I n t h e Adi G r a n t h , w h i c h c o n t a i n s t h e h y m n s c o m p o s e d b y t h e G u r u s w h o p r e c e d e d G u r u G o b i n d S i n g h i n t h e Apostolic s e a t , God i s often i n v o k e d b y n a m e s evocative o f H i s h e r o i c q u a l i t i e s a s t h e D e s t r o y e r of Evil a n d t h e S u c c o u r e r of R i g h t . S u c h , for e x a m p l e as 'Gur Sura' (The H e r o i c Lord), 'Bhai Bhanjan' (Dispeller of Fear). The t h e m e is constantly r u n n i n g through the Adi G r a n t h — the destroying tyrants and intervening to preserve the saintly a n d t h e i n n o c e n t . T h i s a s p e c t o f God, t h e r e f o r e , w a s w e l l - k n o w n i n t h e I n d i a n religious t r a d i t i o n a n d h a d b e e n e m p h a s i z e d b y t h e predecessors of G u r u Gobind Singh. He gave it p a r t i c u l a r e m p h a s i s in his struggle with the t y r a n t s a n d oppressors of his own day, involving terrible suffering a n d sacrifice. I n t h i s struggle, h e m a d e God his only s u p p o r t : in m e d i t a t i n g on t h e idea of God, he n a t u r a l l y g a v e p r o m i n e n t e m p h a s i s t o H i s h e r o i c a t t r i b u t e s . T h u s , God i s A s i p a n (Wielder of t h e Sword); S a r a n g - P a n i (Holder of t h e Bow); Sri K h a r a g (the S a c r e d S w o r d ) ; B h a g a u t i ( t h e S w o r d ) ; S a r b - L o h (The All-Steel, t h a t is, t h e Mighty); M a h a K a l (The S u p r e m e Lord o f Time); P r a b h o r P r a b h u (The Lord); K a l (Time o r All-Time, t h e E t e r n a l ) ; M a h a - K a l i k a (The M i g h t y Kali, t h a t i s t h e , Divine M i g h t t o d e s t r o y Evil); P a r m a - P u r a k h ( T h e S u p r e m e M i g h t ) ; D h a n u r P a n (The H o l d e r o f t h e Bow), A s i k e t u , A s i d h u j , K h a r a g - k e t u (All these m e a n Holder of the Sword-Banner).

it is 'destroyer of h o s t s of b a r b a r i a n s ' (khal dal khandan). God is I n d r a - I n d r a n (lord of I n d r a s ) . He is S h a h - s h a h a n (King of Kings). He is S a r a b - K a r t a (Creator of all t h a t exists); S a r b - h a r t a (Destroyer of all); D e v - D e v a (God of gods); A g h a m - O g h - H a r t a ( D e s t r o y e r of Evil a n d Sin); Sarb-Gian (All-knowing); Sarb-Bhog (All-absorbing); B h a n a n - B h a n ( S u n of suns); G a r b - g a n j a n ( B r e a k e r of arrogance); C h h a t r a n C h h a t r i (Hero o f H e r o e s ) ; S a r b a t r a - J a h o (Pervasive Glory); C h a t u r - C h a k r a - V a r t i (Lord of t h e u n i v e r s e ) ; A n a d a m B i b h u t (Of E t e r n a l Glory). These a r e only a few of t h e h u n d r e d s of a t t r i b u t e s of glory c o n t e m p l a t e d by t h e inspired s p i r i t u a l vision of Guru. (c) T h e m o s t n u m e r o u s a t t r i b u t e s of t h e Lord a r e those which e x p r e s s H i s Infinity i n t h e n e g a t i v e form, e x p r e s s i v e o f t h e h e l p l e s s n e s s o f t h e h u m a n m i n d t o c o m p a s s H i s Reality. I n t h e compositions Jap a n d Akal Ustati t h e s e flow i n t o v e r s e w i t h t h e m o v e m e n t o f t h e t e m p e s t u o u s t o r r e n t . T h e o p e n i n g lines o f t h e Jap s t r i k e t h e key-note of t h e whole c o m p o s i t i o n :

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(b) A r e l a t e d s e r i e s of a t t r i b u t e s of God is e x p r e s s i v e of H i s glory a n d g r a n d e u r . S p r e a d over t h e compositions o f t h e G u r u a r e p h r a s e s a n d c o m p o u n d s which can b e s u b s u m m e d u n d e r t h i s head. T h u s , God is d e s t r o y e r of foes, p r o t e c t o r of t h e h u m b l e ; t h e Sword, which is t h e symbol of H i s Might, is ' E v e r Victorious' (jai tegham);

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Without sign or mark and beyond caste and category; His face and feature, shape and form, none can tell; Beyond mutability, sensitiveness-illumined, of illimitable Might— The Lord Supreme of millions of Indras; King of kings; Lord of three universes, of gods, men and demons; His Infinite glory each leaf and grass-blade proclaims— Who may recount the roll of all His Names. Content, the human spirit with mention alone of His Attributes! In a flood of p o u r i n g a t t r i b u t e s , God is d e s c r i b e d as A r u p (formless); A n u p ( I n c o m p a r a b l e ) ; A l e k h (Indescribable); A k a i (Formless); Ajai ( U n c r e a t e d ) ; A g a n j , A b h a n j (both m e a n I n d e s t r u c t i b l e ) ; A n a m (of t h e I n e f f a b l e N a m e ) ; A t h a m (Unbounded); Akarm (Unbounded by actions); Adharm ( U n b o u n d e d by m a n - m a d e religions); Ajit ( U n v a n q u i s h e d ) ; A b h i t (Unbounded); Abah (Not Acting with Limbs); A d h a h (Indestructible); Anil ( I m m a c u l a t e ) ; A n a d i ( E t e r n a l ) ; A c h h e d (Indestructible); A g a d h (Unfathomable); A b h u t (Uncreated); Alok (Unbounded); Ashok (Untouched by Sorrow); Nir-tap (Unoppressed of Sickness); A s a r g ( U n c r e a t e d ) ; Ajat (Of no category); A d h e y a (Not compassed by contemplation); Ajai ( E v e r - E m a n c i p a t e d ) ; Na S a t r a i n a i M i t r a i ( W i t h o u t Foe o r F r i e n d ) . 4.

Indra is the King of the Gods in Hindu mythology.

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These and many more such attributes are the outpourings of t h e m i n d which, deeply i m m e r s e d in spiritual contemplation, conceives of a p p r o p r i a t e t e r m s to e x p r e s s t h e infinity of t h e Lord. T h e s e f o r m a t i o n s , n e g a t i v e i n t h e i r p h i l o s o p h i c a l Torm, a r e all d e r i v e d from t h e t r a d i t i o n a l philosophical l e a r n i n g of I n d i a . (d) T h e r e a r e , a g a i n , t h e a t t r i b u t e s of t h e Lord, evocative of m a n ' s philosophical and mystic a t t e m p t s at comprehending His Reality. T h i s g r o u p of a t t r i b u t e s is also d e r i v e d from t h e mysticophilosophical t r a d i t i o n of India. T h e s e a t t r i b u t e s differ from those i n t h e p r e c e d i n g g r o u p i n n o t b e i n g c a s t i n t h e n e g a t i v e form, s o a s t o e x p r e s s t h e s e n s e o f God's Infinity, b u t a r e r e d o l e n t o f emotional a n d mystical experience, a n d express such attributes particularly as the h u m a n spirit h a s apprehended in its c o m m u n i o n w i t h t h e Infinite. I n t h e A d i - G r a n t h s u c h a t t r i b u t e s a r e , for e x a m p l e , ' P r i t a m ' (The Beloved), ' L a l a n ' (The C h e r i s h e d ) ; 'Sajan' (The Noble Friend); ' M u k a n d ' (The E m a n c i p a t o r ) ; ' K a r u n a m a i ' ( T h e Merciful), a n d m a n y m o r e . I n G u r u Gobind Singh's compositions, s u c h attributive n a m e s a r e s o m e w h a t m o r e e l a b o r a t e , i n a l l likelihood t h e r e s u l t o f a n a t t e m p t to provide a full t h e s a u r u s of n a m e s of t h e Lord to replace t h e n a m e s o f t h e gods a n d g o d d e s s e s o f t h e t r a d i t i o n a l p a n t h e o n , conceived t o b e p e r s o n a l i t i e s a p a r t from t h e S u p r e m e Lord, t h e C r e a t o r : ' T r i g u n a Atit' (Beyond t h e t h r e e a t t r i b u t e s ) i s followed b y ' S a r g u n s a m e t ' (Of Divine A t t r i b u t e s ) . ' J i h N e t i N i g a m K a h a n t ' ( H e o f w h o m t h e V e d a s a y s , ' N o t t h i s ' ) ; ' A b i y a k t R u p U d a r ' (Of H i d d e n L i m i t l e s s Glory); ' S a d a i e a m S a d a S a r b S a b a t r a S n e h a m ' (Endless All-pervasive Love); S a d a S a c c h a d a n a n d S a r b a m P r a n a s i ' (Of E t e r n a l S p i r i t u a l Joy, All-destroyer); ' N a m o J o g J o g e s h w a r a m P a r m S i d h e ' (I bow to t h e e , Mystic of Mystics, t h e S u p r e m e S a i n t ) ; ' P a r m J u g t ' (Of S u p r e m e Intelligence); ' S a d a S i d d h a d a B u d d h a d a B r i d h a K a r t a ' (Giver of E v e r - i n c r e a s i n g S a i n t l i n e s s a n d Wisdom); 'Rag-Rup' ( H a r m o n y a n d Lovelines Surpassing); ' P a r m G y a t a ' (The S u p r e m e I n t e l l i g e n c e ) ; 'Lok M a t a ' ( T h e U n i v e r s a l M o t h e r ) . I n t h e following s t a n z a God's a t t r i b u t e s of s u p r e m e B e a u t y a r e p o u r e d f o r t h as in e c s t a s y : 5

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5. In the Indian ethical philosophy, the human personality is conceived of as being in one of the three states-Tarn, Raj and Sat—respectively Darkness, Activity and Spiritual poise. 6. E l s e w h e r e H i s character as P u r u s h a or the F a t h e r - C r e a t o r is emphasized. He is both Father and Mother, in contradistinction to an imagined Father (Shiva) and Mother (Shakti).

T H E IDEA OF G O D

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'Namo Chandra Chandre; Namo Bhan Bhane; Namo Geet Geete; Namo Tan Tane' (I bow to t h e e , Moon of Moons; I bow to t h e e , S u n of S u n s ; I bow to t h e e , S o n g of Songs; I bow to t h e , H a r m o n y of H a r m o n i e s ! ) (e) O n e c h a r a c t e r i s t i c of t h e a t t r i b u t e s of t h e S u p r e m e B e i n g a s conceived b y G u r u Gobind S i n g h i s t h e free a n d u n r e s t r i c t e d use o f A r a b i c t e r m i n o l o g y w h i c h n a t u r a l l y w o u l d h a v e s t r o n g M u s l i m a s s o c i a t i o n s . A sizeable A r a b i c a n d P e r s i a n v o c a b u l a r y had gained currency in the various languages spoken in the n o r t h e r n p a r t s o f I n d i a since t h e e s t a b l i s h m e n t o f M u s l i m r u l e a n d t h e g r o w t h of Muslim populations in P u n j a b , t h e P u r a b i a r e a s ( m o d e r n U.P.), B i h a r , B e n g a l a n d into t h e C e n t r a l p a r t s . I n m a n y s p h e r e s t h e P e r s i a n o r A r a b i c e q u i v a l e n t s h a d d r i v e n from c u r r e n c y t h e n a t i v e S a n s k r i t o r A p a b h r a n s h (corrupted S a n s k r i t ) forms i n p o p u l a r p a r l a n c e . C o n s e q u e n t l y , b o t h i n t h e s e c u l a r a n d religious l i t e r a t u r e p r o d u c e d d u r i n g t h e m e d i e v a l a g e s i n I n d i a , by H i n d u s as well as M u s l i m s , t h e r e is a fair a d m i x t u r e of A r a b i c and Persian,. This can be seen in such saints as Kabir, Ravidas. Tulsidas and Namdev, among others. In the compositions of the P r e c e p t o r s o f S i k h i s m since G u r u N a n a k , A r a b i c - P e r s i a n w o r d s , expressive of t h e a t t r i b u t e s of God or of c e r t a i n s p i r i t u a l or ethical e x p e r i e n c e s h a d b e e n used w i t h o u t a n y p r e j u d i c e . As a m a t t e r of fact, t h e m a i n direction of S i k h i s m b e i n g to i n c u l c a t e t h e s p i r i t of religious tolerance a n d goodwill a m o n g sects, s u c h vocabulary w a s employed specifically to drive out exclusivism a n d fanaticism both a m o n g H i n d u s a n d Muslims. T h u s , a m o n g t h e a t t r i b u t e s o r n a m e s of God occur t h e A r a b i c R a h i m ' (Merciful); ' K a r i m ' (Bountiful); 'Qadir' (Almighty); ' K h a s m ' (Master); S h a h (King); S u l t a n (King); Allah; (Khuda; P a r v a r d g a r (Cherisher); 'Mihrvan' (Gracious). A p a r t from t h e n a m e s a n d a t t r i b u t e s of God, w o r d s from M u s l i m context w e r e also u s e d t o describe s t a t e s o f s p i r i t u a l e x p e r i e n c e . F o r e x a m p l e , 'Arz' ( P r a y e r , S u p p l i c a t i o n ) ; ' B a n d a g i ' ( P r a y e r ) ; 'Mehramat' (Mar-Hamat—Grace); 'Ardas' (Arz-dasht— supplication); 'Andesa' (thought, anxiety); 'Palit' ( P a l i d — i m p u r e , especially in t h e spritual sense); ' J a m a ' (Robe, implying t h e h u m a n body); ' K a t e b ' ( K i t a b — T h e K o r a n ) ; ' M u r i d ' (Disciple); ' M u h t a j i ' ( L a c k , P o v e r t y ) ; ' K u r b a n ' (sacrifice); ' F u r m a n ' ( c o m m a n d , o r d i n a n c e ) ; 'Lai J a w a h a r ' ( d i a m o n d s , p e a r l s , i m p l y i n g noble spiritual qualities); Garib, m a s k i n (gharib maskin—the m e e k a n d


T H E IDEA OF G O D

the humble). T h e r e are, besides, n u m e r o u s such words in their native, c u r r e n t forms, employed metaphorically to express spiritual experience. G u r u Gobind Singh gave even more emphasized s a n c t i o n t o t h e u s e o f s u c h v o c a b u l a r y , specifically t o i n c u l c a t e the spirit of tolerance of the Muslim people as such among his followers, t h e S i k h s , w h e n h e felt i m p e l l e d t o d r a w t h e s w o r d a g a i n s t t h e t y r a n t s o f h i s day, w h o h a p p e n e d t o b e t h e M u s l i m r u l e r s . T h u s , h i s s o n s w e r e called S a h i b z a d a s ( Y o u n g L o r d s o r Princes); h i s b a n n e r w a s d e s i g n a t e d b y t h e P e r s i a n w o r d 'Nishan'; for Victory h e m a d e c u r r e n t t h e A r a b i c ' F a t e h ' w h i c h i s still p a r t of the daily salutation of the Sikhs. For the new order t h a t he c r e a t e d , h e c h o s e t h e n a m e ' K h a l s a ' ( K h a l i s i s A r a b i c for P u r e ) ; for c o n s t a n c y in f a i t h he a d o p t e d t h e A r a b i c 'Sidq'; for a S i k h o b s e r v i n g all t h e a r t i c l e s o f t r a d i t i o n a l d i s c i p l i n e , t h e p h r a s e i s 'tiyar bar tiyar' a p h r a s e m a d e up of r e p e t i t i o n of t h e A r a b i c w o r d for ' r e a d y ' or ' p r e p a r e d ' .

( E t e r n a l l y s e c u r e ) ; G h a n i m - u l - S h i k a s t ' ( V a n q u i s h e r of Foes); ' T a m i z u l - t a m a m ' (All-knowing O m n i s c i e n t ) . G h a r i b u l n i w a z ' (Cherisher of t h e Humble); ' H u s n u l J a m a l ' (Beauty a n d Loveliness Ineffable); 'Zahir Z a h u r ' (The S u p r e m e Manifestation). A m o n g S a n s k r i t - A r a b i c c o m p o u n d s a r e , for e x a m p l e , t h e following: ' P a r m a m - F a h i m ' (Of S u p r e m e Wisdom); ' S a r b a m - K a l i m ' (in C o m m u n i o n w i t h t h e universe); Raju-ul-nidhan' ( E x p e n d e r of H i s t e a s u r e s ) ; ' N i r - S h a r i k ' ( W i t h o u t a rival, close to t h e K o r a n i c LaS h a r i k ) ; " S a m a s t u l - K a l a m ' (With t h e U n i v e r s e i n C o m m u n i o n ) ; 'Aganjul-Ghanim' ( U n v a n q u i s h a b l e by a n y foe); ' S a m a s t u l - z u b a n ' (of U n i v e r s a l Speech or L a n g u a g e s ) ; 'Barrishtul-nivas' (Dweller in P a r a d i s e ) ; Samastul-Aziz' (Beyond of all—'Aziz' h e r e m e a n i n g not 'exalted' a s i n Arabic, b u t 'beloved' a s i n H i d u s t a n i ' ) : 'Ajab-Sarup' (Of Marvellous B e a u t y ) . Certain other unconventional formations are exemplified below : ' K a r m a m - K a r i m ' (Of M i g h t y G r a c e ) , ' A n e k u l - T a r a n g ' (Of I n n u m e r a b l e Waves); ' S a m a s t u l - n i v a s ' All-pervasive); ' N a m a s t u l P r a n a m e ' (Reverence a n d Obeisance t o Him!) T h e m a i n conclusion w h i c h c a n b e d r a w n from t h e foregoing discussion and illustrations is the monotheism which is u n c o m p r o m i s i n g l y a t t h e b a s i s o f t h e S i k h faith. T h i s s p i r i t o f m o n o t h e i s m i s i n h a r m o n y w i t h t h e idealistic t r a d i t i o n s o f I n d i a itself, a n d its assertion a m i d s t t h e welter of creeds a n d sub-creeds, e a c h c e n t r e d in n u m e r o u s d e i t i e s of v a r i o u s c o n c e p t i o n s is of i m m e n s e significance, as p o i n t i n g to t h e reconciliation of w a r r i n g sects and the universality of t h e religious ideal. Some t h i n k e r s h a v e b e e n led t o p o s t u l a t e t h a t t h e m o n o t h e i s m o f G u r u N a n a k a n d h i s successors h a d its i n s p i r a t i o n i n I s l a m . T h i s h y p o t h e s i s i s a l t o g e t h e r wrong. The a t t r i b u t e s of t h e S u p r e m e Being, including the attendant nomenclature are of Indian derivation—the entire conception i s I n d i a n . T h e M u s l i m G o d — A l l a h — h a s a t t r i b u t e s w h o s e o r i e n t a t i o n t a k e s different l i n e s from t h o s e w h i c h c a n b e t r a c e d in t h e d e v e l o p m e n t of t h e S i k h C h u r c h . In p l a c e of a God, w h o is exclusive a n d mightily vindictive, G u r u N a n a k ' s conception of God is of t h e U n i v e r s a l F a t h e r , Beneficent, t h e C h e r i s h e r of Right a n d Destroyer of Evil. T h i s Evil w h i c h c o n s t a n t l y calls forth t h e destroying h a n d of God is t h e principle of D a r k n e s s of Egoism

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I n e n u n c i a t i n g t h e a t t r i b u t e s o f t h e Lord, G u r u Gobind S i n g h a t t e m p t e d a f r e s h s o u r c e of effect in e x p r e s s i o n . N o t only did he i n t e r s p e r s e w i t h a t t r i b u t e s formed from S a n s k r i t i s t i c lore a t t r i b u t i v e p h r a s e s f o r m e d from t h e A r a b i c , b u t f u r t h e r m a d e compounds between Sanskrit and Arabic or Persian with Arabic c o n j u n c t i v e , 'al' o r 'ul' u s e d i n A r a b i c g r a m m a r t o m a k e t h e possessive form. This last category h a s not gained currency p e r h a p s because of t h e u t t e r incompatibility of t h e two l a n g u a g e s combined, b u t t h e a t t e m p t b e s p e a k s e l o q u e n t l y t h e G u r u ' s n o b l e resolve t o i n c u l c a t e t h e s p i r i t o f t o l e r a n c e a n d goodwill a m o n g people o f different r e l i g i o n s by a k i n d of c u l t u r a l s y n t h e s i s or fusion. E x a m p l e s o f c o m p o u n d s from p u r e l y A r a b i c o r P e r s i a n o r Arabic-Persian c o n s t i t u e n t s a r e as follows: 'Rozi R a z a k ' (Cherisher a n d B r e a d Provider); ' P a k Beaib' (Pure a n d I m m a c u l a t e ) ; 'Ghaibul G h a i b ' (The S u p r e m e S e c r e t ) ; "Afwal g u n a h ' ( P a r d o n e r o f sins); ' S h a h a n S h a h ' ( K i n g o f K i n g s ) ; ' H u s n u l W a j u h , (Of B e a u t e o u s C o u n t e n a n c e ) , T a m a m - u l - r a j u ' 'Mindful of all); ' H a m e s h u l S a l a m 8

9

7. I adhere to the view that Khalsa is Khalisa (Arabic for Pure), in the literal-spiritual sense, and not in the legal sense of the Royal Troops. For the Sanskrit-educated Nirmalas, the name of their Order is the equivalent of the Arabic 'Khalsa' Nirmal too means Pure—Nir = without +mal = impurity. Both 'Khalsa' and 'Nirmala' were given by Guru Gobind Singh as synonymous words. 8. There are Arabic-Persian compounds too, equally incombatible. 9. Strictly Arabic would be 'Tamam-ur-raju'.

9

1 0

10. There is a philosophical view which would define the Sikh spiritual or m e t a p h y s i c a l position as 'monism'. It is p e r h a p s more truly Transcendental-Immanence-ism.

10

T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCD?TY

a n d Sin in its universal aspects a n d not any hostile creed or race o p p o s e d t o a n y p a r t i c u l a r faith. A k i n s h i p c a n b e t r a c e d b e t w e e n t h e K a r t a r (Creator) o r P a r - B r a h m a n o f G u r u N a n a k ' s conception a n d t h e h i g h e s t idealistic t e a c h i n g s o f t h e s a g e s o f I n d i a . S i k h i s m , while i t w a s t h e a s s e r t i o n o f s u c h m o n o t h e i s m , w a s also t h e b r i d g e w h i c h t h e G u r u t h r e w a c r o s s t h e gulf o f h a t e a n d m i s u n d e r s t a n d i n g a m o n g t h e different w a r r i n g c r e e d s . I t s o u g h t t o reconcile, t o b r i n g p e a c e w h e r e t h e r e w a s strife t o t e a c h t r u e r e l i g i o n in p l a c e of hollow c e r e m o n i a l , a n d to give a n e w , ethicalidealistic direction to t h e i n d i v i d u a l a n d to society. All t h e s e ideals w e r e given a n intensified powerful i m p u l s e b y G u r u Gobind S i n g h in whom the saint and the hero-crusader were united. Guru Gobind S i n g h b r o u g h t to fulfilment not only t h e vision of t h e society i n w h i c h R i g h t m u s t a s s e r t itself t o p r e v a i l b u t a l s o t h a t f l a m i n g spirit of God-consciousness which issued in the mighty Bani or Word of Guru Nanak.

CHAPTER 2


GURU GOBIND SINGH AND THE HEROIC TRADITION I n t h e p e r s o n a l i t y o f G u r u Gobind S i n g h , t h e a s p e c t w h i c h h a s received a l m o s t exclusive e m p h a s i s i s t h a t o f t h e l i b e r a t o r , the c r u s a d e r a g a i n s t t y r a n n y a n d o p p r e s s i o n . This, n o d o u b t , i s the m o s t s t r i k i n g q u a l i t y a n d i t h a s e v e r a p p e a l e d t o t h e millions who d u r i n g t h e two a n d a half c e n t u r i e s a n d over h a v e s o u g h t t h e inspiration for t h e i r lives from h i s p e r s o n a l i t y . In contradiction to the o t h e r P r e c e p t o r s o f t h e S i k h f a i t h h e i s t h o u g h t o f a s t h e warrior, t h e h e r o w i t h a r e s p l e n d e n t k n i g h t l y figure fighting a g a i n s t t y r a n t s a n d evil-doers, s o m e w h a t like S a i n t George of t h e Christians. The descriptive n a m e s by which he is known are indicative also of glory, m i g h t a n d h e r o i s m , s u c h for i n s t a n c e as the Lord of t h e P l u m e , T h e L o r d of t h e H a w k , t h e P r o t e c t o r of F a i t h — a l l evocative of noble h e r o i s m a n d chivalry. H i s figure is conceived of as t h e Rider on t h e Bay C h a r g e r , shooting gold-tipped arrows a n d destroying in single combat tigers a n d other wild beasts. H e i s e v e r heroic i n t h e t h i c k o f t h e b a t t l e , f i g h t i n g w i t h o u t h a t e or r a n c o u r , merciful e v e n to t h e foe. In suffering he is a l w a y s unruffled, bearing misfortune w i t h e q u a n i m i t y of spirit as destined by t h e Timeless Creator, w h o s e n d s to m a n life a n d d e a t h , joy a n d sorrow, a s i t m a y s u i t H i s i n s c r u t a b l e p u r p o s e s . T h i s f a i t h b o u y s him up e v e n in t h e m i d s t of t h e g r e a t e s t m i s f o r t u n e s w h i c h a m o r t a l c a n b e called u p o n t o b e a r — t h e loss o f all h i s d e a r a n d n e a r ones, including all h i s children, a n d t h e d e a t h in b a t t l e of h i s b r a v e s t followers, d e a r e r t h a n t h e c h i l d r e n of h i s flesh. All t h i s is enshrined in the popular imagination, and is substantially the true picture of his personality. This picture h a s been emphasized a n d r e - e m p h a s i z e d all t h r o u g h t h e s e t w o a n d a half c e n t u r i e s of l

This chapter is substantially the same as read out at a seminar on Guru Gobind Singh, arranged in September 1966 by the Indian Institute of Advanced Studies, Shimla.

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T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY

the history of the Sikhs—a page in history which is unexcelled in t h e record of t h e s t r u g g l e of m a n for t h e p r e s e r v a t i o n of h i s s p i r i t u n c o n q u e r e d a g a i n s t o v e r w h e l m i n g forces o f o p p r e s s i o n a n d tyranny. In this picture of hero, crusader and liberator, t h e element which tends to get s o m e w h a t obscured is t h a t of the saint, the m a n of God, w h o lived e v e r y m o m e n t of h i s life in c o n t e m p l a t i o n o f t h e E t e r n a l , a n d s o u g h t t o guide h i s s t e p s b y His will a n d b e h e s t . C o n c e n t r a t e d i n t h e p e r s o n a l i t y o f t h e G u r u w a s t h e faith a n d t h e s p i r i t u a l vision evolved b y h i s p r e d e c e s s o r s i n t h e S i k h C h u r c h , from i t s F o u n d e r , G u r u N a n a k , o n w a r d s w h o h a d r e i t e r a t e d a m o n g t h e people t h e faith i n t h e O n e U n c r e a t e d Being. F o r m l e s s , U n b o u n d e d b y A t t r i b u t e s y e t t h e source a n d c o n c e n t r a t e d s u m o f all A t t r i b u t e s — t h e Creator, P r e s e r v e r a n d D e s t r o y e r — t h e c h e r i s h e r of r i g h t e o u s n e s s a n d d e s t r o y e r of u n r i g h t e o u s n e s s . It is b y t h i s faith a n d i t s i d e a l s t h a t t h e peculiar quality o f G u r u Gobind Singh's heroism w a s fostered. T h i s m a d e h i m t h e m i g h t y libarator, the creator of the chivalrous order of the Khalsa charged with the task of waging relentless w a r against tyrants and oppressors. To trace the formation of the heroic character as revealed in the personality of G u r u Gobind Singh and the heroes a n d m a r t y r s of S i k h i s m t h r o u g h f a i t h a n d s p i r i t u a l a n d m o r a l discipline, w o u l d indeed be a highly r e w a r d i n g study in the deeper aspects of t h e religious personality. T h e s t r e n g t h of t h e hero is t h e s t r e n g t h of h i s soul, i n w h i c h p u r i t y o f m o t i v e a n d p u r p o s e l e n d s t o m a n t h e s t r e n g t h to face up to t h e d e m a n d s of a life of r e l e n t l e s s s t r u g g l e a g a i n s t p i t i l e s s forces a n d t o o v e r c o m e t h e m b o t h a s m a r t y r a n d as hero. This is in consonance with the Indian philosophical tradition, which h a s mythologized the might of Shiva or R u d r a as a t t a i n e d after a e o n s o f r i g o r o u s p e n a n c e i n t h e freezing s n o w s o f t h e Kailas or of t h e s t o n y - h a r d l i m b s of t h e h e r o H a n u m a n moulded after h i s long bhakti or d e v o t i o n to R a m a (the G o d - M a n ) . It is t h e a s c e t i c (yogi) S h i v a a n d h i s w a r r i o r - c o n s o r t D u r g a w h o i n h e r i n c a r n a t i o n a s C h a n d i fights t h e b a t t l e s o f t h e gods w h e n t h e y a r e o p p r e s s e d by t h e evil force of t h e asuras or D e m o n s . A NEW EMPHASIS While t h e I n d i a n t r a d i t i o n h a s n o t c h o s e n t o mythologize a n y episode of m a r t y r d o m , as t h i s idea is u n d e r s t o o d a n d a b s o r b e d by, for e x a m p l e , t h e S e m i t i c o r t h e m o d e r n m i n d , a n d h a s a l w a y s shown the oppressor as destroyed by the intervention of divine

13

v e n g e a n c e w h e n b e n t u p o n h i s c a r e e r o f i n i q u i t y a n d evil, t h e Sikh religion h a s provided n u m e r o u s examples of heroic m a r t y r d o m a n d h a s e n u n c i a t e d a faith i n w h i c h m a r t y r d o m i s viewed as a n e c e s s a r y p r o c e s s in m a k i n g t h e p u r p o s e s of God prevail. This heroism, born of such spiritual idealism and asceticism is, of c o u r s e , a k i n d of s w o r d - a r m of t h e D i v i n e Will, a n d i t i s t h r o u g h s u c h h e r o i s m a l o n e t h a t t h e u n i v e r s e i s from time to t i m e rescu&ed from t h e grip of evil a n d is m a d e to fulfil God's p u r p o s e s . I t i s w i t h s u c h i d e a l i s m a n d faith i n t h e u l t i m a t e victory o f r i g h t e o u s n e s s after w a r w i t h evil t h a t G u r u Gobind S i n g h i n h i s powerful autobiographical n a r r a t i v e fragment Bachitra Natak (The Wonderful D r a m a ) h a s r e v e a l e d h i s mission. T h e r e i s p r o m i n e n t e m p h a s i s on a long life of a u s t e r e s p i r i t u a l i t y as t h e source of h i s p o w e r t o w a g e w a r a g a i n s t evil. T h u s t h e s t o r y r u n s : 'Now s h a l l I n a r r a t e my o w n story; a n d how I p e r f o r m e d a u s t e r i t i e s : A t t h e spot w h e r e t h e m o u n t o f H e m K u n t i s s i t u a t e d is the p e a k of Sapt Shringa. This is the spot where the P a n d a v a s p r a c t i s e d yoga. H e r e it w a s t h a t for long I p e r f o m e d a u s t e r i t i e s , a n d i n v o k e d t h e aid of t h e T i m e l e s s M i g h t . T h r o u g h t h e force of s u c h a u s t e r i t i e s , m y self w a s m e r g e d i n t o t h e Divine B e i n g . S o also did m y f a t h e r a n d m o t h e r c o n t e m p l a t e t h e Inaccessible, a n d perform t h e p r a c t i c e s o f y o g a ; t h e n did t h e D i v i n e L o r d s h o w e r His p l e a s u r e o n t h e m . W h e n t h e Divine Will w a s r e v e a l e d t o m e , I took b i r t h in t h e K a l i Y u g a ' . After giving in brief t h e h i s t o r y of the a b u s e of t h e divine mission to convert m a n k i n d to t h e w o r s h i p of t h e T r u e Lord by t h e g e n e r a l i t y of t e a c h e r s a n d p r o p h e t s , w h o i n s t e a d set t h e m s e l v e s u p i n t o deities, t h e G u r u t h u s defines t h e mission e n t r u s t e d to h i m : I have exalted thee to be my own son, To propagated the true faith, Go thou into the world, And turn mankind away from senseless practices. F u r t h e r on the account proceeds in the G u r u disclaiming divine a t t r i b u t e s t o h i m s e l f : Any who name me Supreme Being Shall all fall into the pit of hell. Know me to be His servant. Understand this to be without a doubt true. 2

2-

These extracts are also from Bachitra Natak. In the last extract an idea similar to the Gita is expressed.

14



I am servant to the Supreme Being. And have come into the world to witness its play. I speak the Word as I have heard it from the Lord; And suppress not Divine Truth for fear of mortal man. T h e n , after s o m e m o r e v e r s e s defining h i s faith, t h e G u r u proceeds: For this have I come into the world, The Lord God sent me for the protection of Righteousness (dharma); That I spread the truth everywhere, And defeat and destroy the wicked and evil-doers. For this mission have I taken birth; Let all holy men know this in their inmost minds; To spread the truth, to uphold holy men, And to extirpate the wicked root and branch. T h i s l o n g i s h e x t i r p a t e will h e l p in forming a clear i d e a of t h e crusading mission a g a i n s t t h e forces of t y r a n n y a n d evil established i n t h e a g e i n w h i c h t h e G u r u lived. T h e h i s t o r y o f I n d i a d u r i n g t h e l a t e r M u g h a l p e r i o d , p a r t i c u l a r l y t h e r e i g n of A u r a n g z i b , is a r e c o r d o f r e l i g i o u s f a n a t i c i s m a n d o p p r e s s i o n l e t loose b y a n oligarchy w h i c h exercised its u n b r i d l e d despotism over t h e m a s s e s o f t h e I n d i a n people. T h e only s a n c t i o n w h i c h m i g h t r e s t r a i n s u c h oppression w a s a r m e d revolt on the p a r t of such sections of the p e o p l e a s could s o r i s e . All d e s p o t i s m a n d t y r a n n y is, o f c o u r s e , h u m i l i a t i n g to t h e sufferers a n d by a malevolent law of h u m a n n a t u r e , t h e r e is a s t r o n g e l e m e n t of s a d i s m in all e x e r c i s e of a r b i t r a r y p o w e r . T h e r e w a s i n t h e p r o c e s o f t h i s exercise o f p o w e r little s p a r i n g t h e feelings of t h e H i n d u s , a n d as a m a t t e r of fact, n o n - S u n n i M u s l i m s too. I n t h e d a y s o f t h e e a r l i e r M u g h a l E m p e r o r s s o m e t h i n g like a c o u n t r y w i d e p e a c e p r e v a i l e d , a n d a l t h o u g h t h e H i n d u s suffered some of t h e disabilities of a l i e n s in a soil w h i c h w a s b y r i g h t t h e i r s , t h i n g s did s o m e h o w c o n t i n u e for c e n t u r i e s w i t h o u t flaring u p i n t o a religious w a r . T h e h u m i l i a t i n g e n a c t m e n t s o f A u r a n g z i b , s u c h for e x a m p l e s a s t h e r e i m p o s i t i o n of the Jizya, t h e demolition of H i n d u places of worship, t h e imposition of restrictions on erecting new temples a n d on the teaching of t h e H i n d u faith a n d such other acts roused t h e spirit of v e n g e a n c e a m o n g t h e v i c t i m s a n d a m o v e m e n t of r e s i s t a n c e b e g a n w h i c h u l t i m a t e l y d e s t r o y e d t h e fabric o f M u g h a l r u l e .

I n t h i s r e s i s t a n c e t h e S i k h religious m o v e m e n t p l a y e d a p i v o t a l p a r t in t h e P u n j a b . As a m a t t e r of fact, while r e s i s t a n c e w a s sporadic i n o t h e r p a r t s o f t h e land, o r d y n a s t i c a n d feudal, a s in t h e case of a few Rajput clans, t h e S i k h r e s i s t a n c e w a s i n s p i r e d w i t h a h i g h s e n s e of mission w h i c h t h e G u r u s a n d t h e i r followers felt called to achieve a n d to fulfil. Hence, it was t h a t this m o v e m e n t a c q u i r e d c e r t a i n u n i q u e f e a t u r e s . I n t h e first p l a c e , i t h a d a c o n t i n u i t y a n d a s t a m i n a w h i c h e n a b l e d it to c a r r y on o n e of t h e g r i m m e s t s t r u g g l e s i n t h e history o f m a n a g a i n s t t h e m o s t s a v a g e t y r a n n y for over t h r e e q u a r t e r s of a c e n t u r y . T h e n it w a s in t h e t r u e sense a people's movement, in w h i c h t h e l e a d e r s w e r e t h r o w n u p b y t h e m a s s e s o f p e a s a n t s , a r t i s a n s a n d o t h e r classes r a n k i n g low i n t h e H i n d u c a s t e classification. All t h e s e l e a d e r s w e r e n o t only m e n of ability a n d c h a r a c t e r in t h e u s u a l political a n d military s e n s e , b u t owed t h e i r l e a d e r s h i p p r i m a r i l y t o t h e i r b e i n g m e n o f religion a n d piety, w h o h e l d u n c o m p r o m i s i n g l y e v e n in t h e face of horrible t o r t u r e a n d d e a t h t o t h e mission w h i c h t h e y felt t h e y h a d b e e n c h a r g e d b y t h e G u r u t o fulfil. I t h a s b e e n t h e s e f e a t u r e s w h i c h t u r n e d t h e S i k h s n o t only i n t o s t e a d f a s t , h a r d y w a r r i o r s and martyrs, and estabhshed among them something akin to a d e m o c r a c y o r f e d e r a t i o n o f c l a n s , b u t also m a d e t h e e n t i r e S i k h people i n t o an a p p r o x i m a t i o n of t h e i d e a of a n a t i o n at a t i m e w h e n in I n d i a people h a d not y e t developed t h e idea of nationhood, in w h i c h t h e b o n d of a c o m m o n soil a n d c o m m o n l y h e l d i d e a l s m i g h t b e t h e c e m e n t i n g force. I n t h o s e t i m e s people t h o u g h t a t t h e m o s t in t e r m s of t r i b a l or sect l o y a l t i e s . This, of course, h a s n o t stood i n t h e w a y o f t h e S i k h s m e r g i n g t h e m s e l v e s i n t o t h e c o n c e r n s o f t h e l a r g e r I n d i a n n a t i o n , a s h i s t o r i c a l forces d u r i n g t h e n i n e t e e n t h c e n t u r y a n d a f t e r forged t h e i d e a o f I n d i a n nationhood. But t h a t is another issue.

3

4

3-4. These extracts are also from Bachitra Natak. In the last extract an idea similar to the Gita is expressed.

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FORMATION OF THE HEROIC CHARACTER T h e r e h a s b e e n a distinct course of evolution w i t h i n t h e S i k h faith since t h e t i m e w h e n G u r u N a n a k p r e a c h e d t h e w o r s h i p o f t h e E t e r n a l , U n b o r n , F o r m l e s s God a n d t h e s u p r e m a c y o f t h e p u r e life over r i t u a l s a n d creeds. T h e evolution w a s t o w a r d s w h a t i t w o u l d n o t b e i n a p p r o p r i a t e t o call a n e x p a n d i n g social a n d n a t i o n a l consciousness. A s h a s b e e n s a i d o n m a n y occasions, t h e g e r m s of t h e l a t e r m a n i f e s t a t i o n of h e r o i s m a n d a r m e d r e s i s t a n c e w e r e p r e s e n t i n t h e original ideals w h i c h G u r u N a n a k e n u n c i a t e d a n d p r e a c h e d . O n l y t h e r e w a s a c h a n g e — a v a s t a n d significant c h a n g e i n d e e d — i n e m p h a s i s . S i k h i s m , while i t g r e a t l y s t r e s s e d

16


t h e p u r i t y a n d i n t e g r i t y o f t h e i n d i v i d u a l life, h a s a t t h e s a m e t i m e a l w a y s s e t its face a g a i n s t t h e life of t h e r e c l u s e . It would n o t take long to establish this manifest thesis. The Gurus were t h e m s e l v e s all h o u s e h o l d e r s , a n d e n c o u r a g e d t h e i r followers to set u p i n v a r i o u s callings, t r a d e s a n d o c c u p a t i o n s . Religion w a s t o b e t h e i n s p i r i n g s p i r i t i n a m a n ' s d a i l y life, a n d n o t a n o v e r - a r c h i n g influence which m i g h t w e a n h i m a w a y from t h e world of corporate, social life. G u r u N a n a k a n d all h i s followers r i g h t u p till G u r u G o b i n d S i n g h h a v e b e e n critical o f t h e a u s t e r i t i e s a n d r i t u a l i s t i c p r a c t i c e s w h i c h obscure from m a n t h e n e e d for a life of p u r i t y a n d v i r t u e . T h e m a n o f God i s t o live i n t h i s w o r l d , t o p r a c t i s e r i g h t e o u s n e s s a n d t r u t h , b u t n o t t o b e o f it. H e m u s t b e a r i 1 h i s h e a r t vairag o r r e n u n c i a t i o n , b u t m u s t o n n o a c c o u n t r e t r e a t from t h e scene of action. His renunciation m u s t consist in his refusal to i m m e r s e h i m s e l f in t h e p l e a s u r e s of life, w h i c h a r e t h e source of s e l f i s h n e s s a n d sin. 'This e a r t h i s t h e h o m e o f t h e T r u e Lord', s a y s t h e H o l y G r a n t h , ' t h e L o r d h a s H i s a b o d e i n it'. H e n c e t h e injunction against its renuciation. The consequence of such an a t t i t u d e w a s t h a t t h e S i k h C h u r c h w a s a l w a y s e x t r e m e l y sensitive t o t h e social a n d political milieu, a s i t w a s s h a p i n g i n c o n t e m p o r a r y India u n d e r M u g h a l rule. While ascetics a n d recluses were not i m m u n e from p e r s e c u t i o n a n d t y r a n n y , a s i s clear from t h e stories of t h e p e r s e c u t i o n of s u c h m e n , b o t h H i n d u a n d Muslim, like Kabir, Namdev, S a r m a d the mystic and n u m e r o u s others, the Sikh C h u r c h w i t h i t s p o t e n t i a l i t y for b e c o m i n g a force w h i c h in t i m e m i g h t b e c o m e d a n g e r o u s , did n o t e s c a p e t h e w a t c h f u l eye o f t h e M u g h a l riders. Hence, it was t h a t J a h a n g i r found a pretext to s e n d t o d e a t h t h e holy G u r u A r j a n , fifth i n t h e line, t h e s a i n t l y a n d d i v i n e s i n g e r of h y m n s of t h e glory of God a n d of overflowing love a n d t e n d e r n e s s for all m a n k i n d . I n G u r u A r j a n ' s t i m e t h e SikH f a i t h w a s a c q u i r i n g a n o r g a n i z a t i o n a n d form w h i c h m a d e t h e r u l e r s look u p o n it as a p o t e n t i a l political force. Henceforth, as is well-known, the Sikhs thought of the Sword in addition to the R o s a r y , e a c h s y m b o l i c a l of a c e r t a i n a t t i t u d e t o w a r d s life. T h e S w o r d a n d t h e Rosary, o f course, a s h a s b e e n s t a t e d earlier, n e v e r got s e p a r t e d , a n d h e r o i s m c o n t i n u e d a n d c o n t i n u e s still, a m o n g t h e S i k h s , to be s p i r i t u a l l y a n d religiously i n s p i r e d . T h i s fusion of t h e s e t w o forces k e p t t h e S i k h s p i r i t o f h e r o i s m idealistic, a n d despite m a n y deviations at the h a n d s of ambitious individuals, h a s k e p t i t close t o its original fount o f i n s p i r a t i o n a n d h a s largely i n s u l a t e d p u b l i c life a g a i n s t t h e i n r o a d s of c o r r u p t i o n .


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THE ROSARY AND T H E SWORD In t h e religious w r i t i n g s of t h e f o u n d e r s of S i k h i s m , a n d in t h e h i s t o r y o f t h e S i k h s , a t l e a s t w h d e t h e religious i n s p i r a t i o n w a s powerful, a n d influences like e m p i r e w i t h t h e i r t e n d e n c i e s t o c h a n g e t h e d e s c e n d a n t s o f h e r o e s a n d m a r t y r s i n t o feudal chiefs h a d not b r o u g h t in confusing note, two distinct s t r a i n s are n o t i c e a b l e : T h e s e a r e first, a s p i r i t of i d e a l i s m a n d h u m i l i t y a n d secondly, t h e conviction of a m i s s i o n w i t h w h i c h t h e m a n of God felt c h a r g e d i n t h i s world t o c o m b a t a n d d e s t r o y u n r i g h t e o u s n e s s a n d t y r a n n y . T h e r e h a s b e e n a c h a n g e of e m p h a s i s from one to t h e o t h e r s t r a i n , p a r t i c u l a r l y after w i t n e s s i n g t h e m a r t y r d o m a t t h e h a n d s of t h e t y r a n n i c a l p o w e r of t h e r u l e r s of t w o of t h e holy G u r u s — G u r u Arjan a n d G u r u Tegh B a h a d u r . These outrages convinced t h i s growing sect of peaceful, religious-minded people of the need to a d d the sword to t h e rosary as t h e symbolical e q u i p m e n t o f t h e i r faith. T h u s , G u r u H a r g o b i n d , s o n o f t h e m a r t y r e d G u r u Arjan, on occupying t h e s e a t of G u r u s h i p r e p l a c e d t h e t r a d i t i o n a l r o s a r y b y two swords, symbolising s p i r i t u a l a n d t e m p o r a l power. H i s s e a t , i n s t e a d o f b e i n g called t h e 'cot' a s h e r e t o f o r e w a s now called a ' t h r o n e ' — w h i c h s p o t h a s since s e r v e d a s t h e c e n t r a l cathedral of Sikh spiritual authority. This is the famous Eternal T h r o n e (Akal T a k h t ) , facing t h e H a r i m a n d i r o r G o l d e n T e m p l e a t A m r i t s a r . G u r u H a r g o b i n d w a s d e t a i n e d too for a p e r i o d b y o r d e r o f J a h a n g i r , b u t w a s l a t e r o n freed. H e fought s e v e r a l skirmishes with t h e royal troops, and ultimately r e t r e a t e d into t h e hills b e y o n d e a s y r e a c h o f a u t h o r i t y . H i s son, G u r u T e g h B a h a d u r , t h e n i n t h in t h e line of G u r u s h i p , w a s b e h e a d e d by order o f A u r a n g z i b i n D e l h i i n 1 6 7 5 , l e a v i n g b e h i n d h i m h i s y o u n g son, n i n e y e a r s old, w h o w a s l a t e r t o c r e a t e t h e h e r o i c force o f t h e K h a l s a a n d t o leave s u c h i m p r e s s o n t h e h i s t o r y o f I n d i a . G u r u T e g h B a h a d u r set h i m s e l f u p t o c r e a t e r e s i s t a n c e t o M u g h a l p e r s e c u t i o n a m o n g t h e people of P u n j a b , of w h a t is n o w called H a r y a n a and the areas s u r r o u n d i n g Delhi. This resistance was i n t e n d e d , o f course, t o s p r e a d a n d t o b r i n g t o a n e n d t h e h e l p l e s s suffering of people. T h i s w a s u n d o u b t e d l y t h e first i n s t a n c e of s u c h r e s i s t a n c e to t h e policies of a p o w e r f u l e m p i r e in I n d i a , on s u c h a v a s t scale. I t s c h a r a c t e r w a s also distinct, i n a s m u c h a s t h a t i t w a s a r o u s e d n e i t h e r b y r u l i n g chiefs, a s i n t h e case o f t h e few R a j p u t p r i n c e s w h o revolted, n o r by a f e u d a l lord, s u c h as Shivaji B h o n s l e w a s , b u t by a widely r e s p e c t e d s a i n t , w h o s e only h o l d over t h e people w a s h i s holy w a y o f life a n d h i s p e r s u a s i v e



word. I t w a s , t h u s , i n m o d e r n p a r l a n c e a t r u e people's m o v e m e n t . T h a t obviously a l a r m e d t h e M u g h a l a u t h o r i t i e s , a n d b y t h e u s u a l process of o b t a i n i n g a v e r d i c t a g a i n s t t h e G u r u from t h e u l e m a as s p r e a d i n g opposition t o I s l a m , h e w a s b e h e a d e d after t o r t u r e a n d disgrace i n C h a n d n i C h o w k .

not a m e r e s t a t i c l a m e n t , b u t is of t h e n a t u r e of a p r o f o u n d meditation on t h e m o r a l law which o p e r a t e s in s h a p i n g t h e history of n a t i o n s a n d peoples : Defeat a n d d e g r a d a t i o n is t h e r e s u l t of a life of selfish indulgence a n d godlessness. Those w h o a r e indifferent t o t h e d e m a n d s o f t h e m o r a l life m u s t suffer a s did t h e P a t h a n rulers of I n d i a in t h e i r e n c o u n t e r with B a b a r . B a b a r is t h e scourge. His i n v a s i o n is t h e source of so m u c h suffering to t h e i n n o c e n t a n d t h e guilty a l i k e . M y s t e r i o u s a r e t h e w a y s o f t h e L o r d — w h o shall a r g u e w i t h H i m ? B u t , i n w o r d s t h e p a t h o s o f w h i c h still w r i n g s t h e h e a r t after t h e s e c e n t u r i e s , t h e G u r u a d d r e s s e s t h e question to t h e C r e a t o r : These (the I n d i a n people) h a v e wailed a n d cried u n d e r t h e c o n q u e r o r ' s l a s h , d i d s t t h o u n o t feel p i t y for them? S u c h w a s , a s t h e G u r u expressed it, t h e m y s t e r i o u s d y n a m i c s of history. T h e r e is evil a n d t h e r e is suffering. M a n h a s c o n s t a n t l y t o s t r u g g l e t o defeat t h i s evil. T h e m a n o f God m u s t n o t s h r i n k from t a k i n g on h i m s e l f suffering, if n e c e s s a r y . In t h i s s t r u g g l e , God will, of course, be on t h e side of t h e r i g h t e o u s a n d t h e holy. His p u r p o s e s m u s t prevail, b u t w h e r e a s i n t h e t r a d i t i o n a l I n d i a n mythology t h e rakshashas, symbolizing evil, a r e d e s t r o y e d by t h e m i r a c u l o u s i n t e r v e n t i o n of t h e deity or t h e avatar, w h o s e bolt smites the head of the demon just when he is about to perpetrate t h e m o s t h e i n o u s o u t r a g e , i n t h e S i k h religious t h o u g h t only t h e u l t i m a t e t r i u m p h o f good i s a s s u r e d , a f t e r l o n g t r a v a i l a n d suffering, a n d self-sacrifice o n t h e p a r t o f t h e good a n d t h e holy. This i s w h a t i n t r o d u c e s into S i k h t h o u g h t t h e i d e a o f m a r t y r d o m as t h e m e a n s t o w a r d s t h e re-assertion of Good. T h e i m a g e r y of t h e c o m p o s i t i o n s of t h e G u r u s is so powerfully e v o c a t i v e of t h e experience of suffering t h a t it l e a v e s no room for t h e illusion t h a t suffering i s s o m e t h i n g d i s t a n t o r u n r e a l o r t h a t i t c a n b e a n n u l l e d b y a m i r a c l e . T h e faith e x p r e s s e d b y t h e G u r u s i s n o t i n t h e a n n u l m e n t of suffering, b u t in t h e p a t i e n t b e a r i n g of suffering as the mysterious way in which righteousness m u s t t r i u m p h . To t h e m a n o f God joy a n d sorrow a r e alike, a n d h i s s p i r i t i s a t t u n e d t o p a s s i n g t h r o u g h t h e one a s t h r o u g h t h e o t h e r w i t h t h e s a m e e q u a n i m i t y . T h e e x p e r i e n c e of suffering is one of t h e c o n s t a n t l y recurring themes of the meditations of the Gurus. Says G u r u Nanak :

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SIKHISM AND THE HEROIC PAST OF INDIA T o r e v e r t now t o t h e t w o s t r a i n s w h i c h a r e visible all t h r o u g h t h e i d e a s w h i c h w e r e m o u l d i n g t h e S i k h c h a r a c t e r , i t will a s well b e useful t o r e l a t e t h e s e t o t h e t r a d i t i o n s o f religion a s t h e s e h a v e g r o w n in I n d i a for t h o u s a n d s of y e a r s . As h a s b e e n implied earlier, a c c o r d i n g t o t h e I n d i a n p o i n t o f v i e w , h e r o i s m i s t h e fruit o f t h e p e n a n c e a n d p r a y e r o f t h e m a n o f God, o f w h i c h t h e a r c h e t y p e a n d symbol is Shiva. The principle of I n c a r n a t i o n or Avtars, which is the basis of traditional Hinduism, postulates the a s s u m p t i o n of h u m a n or other forms by Vishnu, t h e preserver, to restore t h e balance of t r u t h and righteousness in the universe, w h e n these a r e d i s t u r b e d a n d m e n a c e d b y r a m p a n t evil. T h a t i s w h a t c o m e s out, a m o n g o t h e r n u m e r o u s t e x t s , i n t h e f a m o u s d e c l a r a t i o n o f t h e Lord i n t h e Gita, t h a t H e t a k e s b i r t h w h e n e v e r r i g h t e o u s n e s s i s s e e n t o fall i n t o decline. S i k h i s m does n o t i n c u l c a t e f a i t h i n t h e d o c t r i n e of I n c a r n a t i o n of t h e C r e a t o r — a s a m a t t e r of fact, all through the Sikh Scripture such an idea is emphatically repudiated. B u t while the idea t h a t t h e Divine ever a s s u m e s t h e h u m a n o r o t h e r s h a p e i s rejected, a n d holy m e n a r e a s s u m e d t o b e spiritual guides, preceptors a n d heroes r a t h e r t h a n gods, t h e ethical idea underlying this doctrine is reiterated in the teachings of t h e G u r u s m o s t forcefully. To a l i t e r a l f a i t h in t h e I n c a r n a t i o n of t h e Divine, t h e ethical-spiritual i n t e r p r e t a t i o n i s given ( a n d a b o u t t h e character and assumptions of such interpretation no ambiguity is allowed to r e m a i n ) , t h a t t h e s w a y of evil is e t e r n a l l y c h a l l e n g e d by t h e s p i r i t o f i d e a l i s m i n m a n , w h i c h d e s p i t e suffering i n sacrifice, m u s t fulfil i t s f u n c t i o n s o a s t o c h a l l a n g e evil. T h i s f a i t h a n d vision i s i n t e g r a l t o S i k h i s m , a n d t h e G u r u s , a s h a s b e e n s a i d e a r l i e r , far from p r e a c h i n g a r e t r e a t from t h e affairs of t h e w o r l d in the way of the recluse, have constantly acted and striven to bring into the world the reign of t r u t h . G u r u N a n a k h a s given e x p r e s s i o n i n s o m e o f h i s h y m n s t o t h e agony a n d suffering o f h i s soul a t t h e spectacle o f t h e d e s t r u c t i o n a n d d e p r a d a t i o n c a u s e d i n t h e P u n j a b by B a b a r , t h e founder of M u g h a l r u l e . This is, however, 5

5.

Quoted below in excerpts.

7

6. Guru Granth, p. 360 7- All the references, unless stated otherwise, are to Adi Granth.

19

20



The soul hungers after the True Name : By such hunger are all sorrows consumed. (Asa, page 9) In another h y m n again : Fear has gripped my heart; to whom shall I express my travail? My only recourse is to the Annuller of suffering, the EverBountiful Lord. (Dhanasari-page 660) T h e f o u r t h G u r u , in t h e c o u r s e of a h y m n , s a y s : If thou sendest me hunger, 0 Lord, I feel, still filled, and in suffering too find joy. (page 757) T h e W o r d o f G u r u A r j a n , w h o w a s subjected t o u n b e a r a b l e t o r t u r e s by t h e fiendishly sadistic minions of J a h a n g i r , is a c o n s t a n t a n t i c i p a t i o n o f suffering t o b e u n d e r g o n e i n God's c a u s e , y e t h i s W o r d is also a c o n s t a n t p a e a n of joy in God a n d in s u b m i s s i o n to H i s will. W h a t i s a t t h e b a s i s o f s u c h e x p r e s s i o n o f bliss i s n o t t h e hope of a miraculous a n n u l m e n t of suffering, b u t the t r a n s m u t a t i o n of inevitable suffering t h r o u g h r e s i g a t i o n a n d s u b m i s s i o n into t h e e x p e r i e n c e of bliss. Below a r e a few e x c e r p t s from t h e h y m n s of G u r u Arjan, i l l u s t r a t i v e of t h i s t h e m e : 1. One who is in the extreme of difficulties, without succour and support from anyone, And is beset by implacable foes, and deserted even by his kith and kin; Is bereft of all shelter and hope of finding refuge—If such a one contemplate the Supreme Lord, not a breath of hot air shall touch him. (page 70) 2. One in whom is the love of the Lord, All suffering, pain and doubt shall flee from him. (page 186) 3. Lord, those who have Thy succour No suffering shall touch them. (page 188) 4. Under the wing of the Lord not a hot breath of wind will touch me; I am begirt with the miraculous protective Arc of Rama—suffering fails to penetrate to me. (page 819) 5. Saith Nanak, my life h a s been one long joy. This life's night has been a time of bliss. (page 1209) 6. Whatever be Thy will, 0 Lord, it is sweet to me : All I crave for is the wealth of Thy Name. (page 394) 7. He who leans on the strength of the Lord, All his desires are fulfilled; no suffering touches him. (page 1223)

in one of t h e sublimest p a s s a g e s in all religious poetry by a devotee, B h a i G u r d a s , w h o w a s closely a s s o c i a t e d w i t h h i m all t h r o u g h life. It is alone from a life so lived t h a t s u c h m a r t y r d o m c a n come. As the fish are one with the waves of the river, so was the Guru immersed in the River that is the Lord : As the moth merges itself at sight into the flame, so was the Guru's light merged with the Divine light. In the extremest hours of suffering he was aware of nothing except the Divine Lord, like the deer who hears no sound but the beat of the hunter's drum; Like the bee who is wrapped inside the lotus he passed the night of this life as in a casket of joy; Never did he forget to utter the Lord's Word, even as the chatrik never fails to utter its cry; To the man of God joy is the fruit of devotion and meditation with equanimity in holy company. May I be a sacrifice unto this Guru Arjan!'

G u r u Arjan, w h o could b e a r w i t h unruffled p e a c e i n h u m a n t o r t u r e at t h e h a n d s of p e r s e c u t o r s , lived s u c h a life as is expressed

21

(Var 24)

The theme of resignation a n d self-surrender to the Lord is at t h e core o f t h e t e a c h i n g o f t h e G u r u s . O p e n t h e Holy G r a n t h a t a n y p a g e , a n d i n h y m n after h y m n i s e x p r e s s e d t h e ideal o f life a s i s s u i n g forth i n t h e s p i r i t o f h u m i l i t y a n d s u b m i s s i o n . A s a g a i n s t egoism, t h e s p i r i t of v i e w i n g all life in t e r m s of p a m p e r i n g t h e self, a n d t h e consequent a t t i t u d e of discontent a n d dissatisfaction, t h e G u r u s p r e a c h e d w h a t i s a t t h e core o f all I n d i a n i d e a l i s m — renunciation and humdity. Only in their system renunciation involved n o t a r e t r e a t from t h e n o r m a l c o n c e r n s of e x i s t e n c e , b u t t h e sacrifice of i n o r d i n a t e desire, a n d freedom from t h e five forms of e v d e n u m e r a t e d by t h e t r a d i t i o n a l e t h i c a l p h i l o s o p h y of I n d i a . Through innumerable similes a n d images this point is brought h o m e to t h e devotee. T h e m a n of God is like t h e hansa, t h e S w a n , w h o h a s t h e p o w e r t o s e p a r a t e t h e m i l k o f s p i r i t u a l i t y from t h e w a t e r of worldliness. T h u s does t h e m a n of God reject t h e e p h e m e r a l p l e a s u r e o f t h e world, a n d e n r i c h h i s soul only w i t h t h e joy i n t h e E t e r n a l . B y a n o t h e r s i m d e , t h a t o f t h e l o t u s , t h e m a n o f God i s seen as resting on the water of the material world without being t o u c h e d b y it. S a y s G u r u A r j a n i n h i s f a m o u s c o m p o s i t i o n , Sukhmani. The saint is ever undefiled as the lotus, Untouched by the water on which it floats. S p i r i t u a l bliss a n d joy i m p e r i s h a b l e , w h i c h o v e r c o m e s all

22


suffering a s e x p e r i e n c e d a n d bodied f o r t h i n t h e i r W o r d b y t h e G u r u s , is t h e fruit of t h i s s p i r i t of r e n u n c i a t i o n of m a n . T h e y a r e v i e w e d as fugitives from life, w h i c h d e m a n d s of m a n a p e r p e t u a l s t r u g g l e w i t h evil w i t h i n t h e self a n d i n t h e o u t s i d e world, s o t h a t r i g h t e o u s n e s s c a n b e m a d e t o prevail. I n h i s discussion o n m a t t e r s s p i r i t u a l w i t h t h e s i d d h a s (saints) o n t h e h e i g h t s o f t h e H i m a l a y s , G u r u N a n a k is reported in the words of Bhai Gurdas to have e x p o s t u l a t e d w i t h t h e m o n t h e i r r e t r e a t from t h e w o r l d : 'The Saints have returned to the mountain heights : who may then bring salvation to mankind?' (Var I) N o t a r e t r e a t a w a y from t h e t h e a t r e of t h e p e r p e t u a l struggle a g a i n s t evil in t h e world, b u t e n d e a v o u r in t h e w a y of a p u r e life; t o s e e k s a l v a t i o n a n d t o b r i n g s a l v a t i o n t o t h e ideal a s e n v i s a g e d by t h e G u r u s . At t h e e n d of his philosophical-spiritual composition, Japuji ( P r a y e r Recitations), G u r u N a n a k s u m s u p t h u s t h e e n d o f t h e s p i r i t u a l life: Those who have meditated on the Name, have indeed made heroic endeavour; Saith Nanak, their faces are illumined with the light divine, and through them countless others have obtained salvation. T h e a c c e n t i s o n t h e m a n o f God s c a t t e r i n g t h e s e e d o f h i s s p i r i t u a l i t y all a r o u n d , s o t h a t o t h e r s m a y p a r t i c i p a t e i n h i s Godc o n s i o u s n e s s a n d idealism. H u m i l i t y i s s t r e s s e d a s t h e q u i n t e s s e n c e o f t h e noble a n d r e i g h t e o u s life. To forgive a n d to live at p e a c e w i t h all m a n k i n d is t h e w a y o f godliness. T h e G u r u s h a v e e x p r e s s e d t h e m s e l v e s t h u s on this t h e m e : 1. Make forgiveness and patience thy milch-cow; Thus will the calf of thy soul be fed with the milk of spiritual bliss. 8

(Guru Nanak—page 1329)

2. Humility is my mace; self-effacement is the spear I bear. (Guru Arjan—page 628)

3 . W i t h f o r g i v e n e s s , s e l f - d i s c i p l i n e , noble c o n d u c t a n d contentment as my support, Neither sickness nor the torments of death afflict me. (Guru Nanak—page 223)

4. The lowliest of the lowly—the most despised among the castes— Nanak stands by them—he emulates not the great and the 8.

Bhai Gurdas in his First Var or Canto states that Guru Nanak returned from the sight of God with 'the ninefold wealth of the Name and Humility.' {nau-nidh nam garibi pai).


23

proud. Lord, Thy grace and mercy fall on the land where the lowely are cherished.

(Guru Nanak—page 15)

T h e a t t r i b u t e b y w h i c h G u r u N a n a k i s k n o w n m o s t i s patitpavan, t h e Sanctifier of t h e F a l l e n . T h i s t r u l y reflects h i s vision and ideal. This t h e m e , as said earlier, is pervasive in the compositions o f t h e G u r u s a n d t h e B h a k t a s like K a b i r , N a m d e v , R a v i d a s , F a r i d a n d o t h e r s w h o s e h y m n s w e r e a p p r o v e d for inclusion i n t h e body o f t h e Holy G r a n t h b y t h e compiler, G u r u Arjan. I d e a l i s m in t h e form of n o n - a t t a c h m e n t is also a c o n s t a n t l y r e c u r r i n g t h e m e i n t h e s p i r i t u a l a n d ethical compositions o f G u r u Gobind Singh, w h o combined w i t h h i s c h a r a c t e r of h e r o t h e i d e a l s of s a i n t l y life. As a m a t t e r of fact, t h i s fusion of t h e s a i n t l y c h a r a c t e r w i t h t h e heroic is t h e special f e a t u r e of t h e e v o l u t i o n of Sikhism, which it is t h e e n d e a v o u r of t h e p r e s e n t c h a p t e r to show in its different facets. Heroism is no less t h e p e r v a s i v e t h e m e of t h e S i k h S c r i p t u r a l texts, b u t t h i s is s u c h h e r o i s m as is t h e final r e w a r d of a life of t r u t h a n d r i g h t e o u s n e s s . T h e m e n o f God a r e d e s i g n a t e d b y G u r u N a n a k i n t h e w o n d e r f u l c o n c l u d i n g p o r t i o n s o f t h e Japuji a s 'mighty heroes, in w h o m is infused t h e s p i r i t of Lord.' T h e b e a r e r s o f heroic v i r t u e a m o n g t h e w o m e n a r e like S i t a , 'whose noble b e a u t y is beyond description.' Again, t h e m a n o f God, w i t h o u t fear o f w o r d l y p o w e r a n d a p p r e h e n s i o n of w h a t t h e evil of m a n c a n do, is t h e t r u e h e r o . It is out o f m e n b e a r i n g s u c h a c h a r a c t e r t h a t m a r t y r s a n d h e r o e s a r e m a d e . The m a n of God c o n t i n u e s fearless on t h e p a t h of r i g h t e o u s n e s s , secure in t h e faith t h a t God covers h i m over like a shield. O n e of t h e f a v o u r s w h i c h t h e m a n of God a s k s of t h e Lord is to be r e n d e r e d fearless. M a n is in fear as long as he is a t t a c h e d ; i t i s h i s m o r a l w e a k n e s s w h i c h p r e s e n t s t o h i m t o s p e c t r e o f fear. In Sukhinani, God is called "dispeller of fear, effacer of u n r i g h t e o u s t h i n k i n g , a n d t h e p r o t e c t o r of t h e u n p r o t e c t e d . ' G u r u Arjan r e i t e r a t e s i t a s t h e especial favour o f t h e Lord t o His s e r v a n t to s e n d h i m t h e gift of f e a r l e s s n e s s . G u r u N a n a k emphasises truthfulness to be t h e especial a t t r i b u t e o f t h e p u r e i n spirit. O n l y those w h o h a v e a t t a i n e d t r u e h e r o i s m d a r e u t t e r t h e t r u e w o r d i n t h e face o f t y r a n n y a n d persecution. This is the t h e m e of the Guru's hymn, addressed to h i s host, t h e h u m b l e c a r p e n t e r Lalo, i n t h e m i d s t o f t h e c a r n a g e

m

i tic iivu-rti^i ur V J U K U CrUBLND OINGH ON INDIAN SOCIETY

b y B a b a r ' s victorious h o r d e s . S p a r i n g n e i t h e r B a b a r , t h e t y r a n t , nor t h e defeated r u l e r s a n d people of India, w h o h a d forgotten God and righteousness, the G u r u says, in words flaming with the spiritual passion: I u t t e r w h a t the Lord p u t s into my mouth : B a b a r has descended upon India with his wedding party of lust, and unrighteously demands the surrender of the womanhood of India. Decency and religion have hid their faces from sheer terror; unrighteousness s t r u t s about in triumph. Muslim and Hindu priests are all thrust aside; the Devil is making unholy marriages: Nanak, in this carnage everywhere rise wails and laments. Blood flows all around to serve for ritual saffron; Spare not to speak. Just, however, is the Lord and just is His doom ; He is just ever. (Those who live in sin) their life's garment shall be torn to t a t t e r s and shreds—let India remember my warning ! (page 722-23)

THE TRANSFORMATION UNDER GURU GOBIND SINGH T h e t r a n s f o r m a t i o n effected b y G u r u G o b i n d S i n g h i n t h e Sikh character, seen in the total background of Sikh thought a n d the prevailing ideals would a p p e a r to be in the n a t u r e of the fulfilment o f a n u r g e w h i c h h a d all a l o n g b e e n t h e b a s i s o f t h e f a i t h c o m m u n i c a t e d b y t h e G u r u s t o t h e i r followers. P r o m i n e n t i n t h e S i k h m i n d w a s t h e i m a g e o f t h e C r e a t o r a s t h e foe a n d a v e n g e r o f t y r a n n y a n d evil. T h i s f a i t h w a s , o f c o u r s e , h a n d e d d o w n t o t h e G u r u s a n d t h e S i k h p e o p l e from t h e a n c i e n t p a s t o f India. Scattered all t h r o u g h the Guru-Bani or Scripture is the faith i n God a s t h e r e s c u e r a n d s u c c o u r e r o f t h e p u r e a n d t h e i n n o c e n t from t y r a n t s a n d oppressors. I n t h e I n d i a n p a s t t h i s i d e a h a d been t r a n s m u t e d into mythology, a n d n u m e r o u s legends of the destruction of demoniac powers at the h a n d s of the various forms t h a t Divine Retribution took, w e r e c u r r e n t a m o n g t h e people. Belonging to the primeval p a s t are the legends of the destruction o f asuras like S u m b h a a n d N i s u m b h a , M a h i k h a s u r a n d s u c h o t h e r s a t t h e h a n d s o f D u r g a o r Devi (the g o d d e s s p a r excellence) known by various n a m e s such as Bhavani, Chandi, Bhagauti, Chamunda, Mahakali and numerous more. This legend h a s been 9

9.

This is the point in emphasizing which Sikhism distinctly stands out from the other medieval religious movements, labelled as Bhakti.


25

poetized a g a i n a n d a g a i n b y G u r u G o b i n d S i n g h h i m s e l f a n d b y the p o e t s r e s i d i n g at his court. T h i s legend w i t h its p o w e r to instil heroism, a n d b r e a t h i n g i n fierce i n t e n s i t y t h e s p i r i t o f e n d e a v o u r was t r e a t e d a s t h e basic symbolic epic, t o r o u s e t h e s p i r i t o f c r u s a d i n g zeal a n d sacrifice a m o n g t h o s e w h o m t h e G u r u w i s h e d to prepare to take the sword against t h e oppressors of his own day. T h e r e a r e then, the legends of t h e A v a t a r N a r s i m h a , destroyer o f t h e godless t y r a n t H a r i n a k a s h y a p a o r H a r n a k a s h ; o f R a m a who h u m b l e d t h e p r i d e o f t h e a r r o g a n t R a v a n a , a n d o f K r i s h n a , the d e s t r o y e r o f t h e m u r d e r e r K a n s a a n d o t h e r t y r a n t s . I n t h e Sikh t r a d i t i o n a r e e m b e d d e d m o r e r e c e n t stories of t h e m e n of God succoured b y H i m , s u c h a s t h e s a i n t o f M a h a r a s h t r a , N a m d e v , who w a s t r a d u c e d before t h e S u l t a n o f h i s day; a n d t h e g r e a t Kabir, a r r a i g n e d a s a h e r e t i c . G u r u R a m D a s , t h e f o u r t h Apostle, was slandered by a Khatri of t h e M a r w a h a clan, b u t his slander only r e c o d e d o n h i m . T h e G u r u h a s n a r r a t e d t h e i n c i d e n t i n a hymn of thanksgiving. His son G u r u Arjan was sought to be attacked by a p e t t y commander, S u l a h i K h a n , u n d e r t h e instigation of his own elder brother Prithia, s m a r t i n g with chagrin at being passed over in n o m i n a t i o n to t h e G u r u s h i p b e c a u s e of h i s crooked worldliness. I t h a p p e n e d t h a t S u l a h i , w h d e h e w a s p r o c e e d i n g t o a t t a c k t h e G u r u w i t h a force, fell i n t o a b u r n i n g brick kiln, a n d was c h a r r e d to d e a t h . G u r u Arjan h a s s u n g a song of t h a n k s g i v i n g on this deliverance. Note the imagery expressive of t h e might of the Lord to destroy a n d uproot t y r a n t s . S u c h imagery is significant, a s c o m i n g from G u r u Arjan, w h o s e h e a r t w a s overflowing w i t h gentleness: Sulahi is rendered powerless to do harm; he has died wrapped in impurity. The Lord, at one stroke of the axe smote his head; in a moment he was reduced to ashes. He was destroyed, involved in his evil designs; God who created him pushed him on to his death. The power of his arms and his supporters, his wealth— all shall cease to be; he has been wrested away from kith a n d kin. Saith Nanak, I am a sac; lfice to the Lord who made good the word of his servant. 10

10.

In the great epic Sri Gur Pratap Suraj Granth, Guru Arjan is reported also to have preached thus : Fight with the tyrants who oppress the humble—therein lies true piety.'

EVOLUTION OF THE HEROIC CHARACTER 26


T h e God w o r s h i p p e d b y t h e G u r u s h a s t h e a t t r i b u t e o f m i g h t t o d e s t r o y evil w h e n i t i s r a m p a n t a n d b e c o m e s a m e n a c e t o t h e existence of r i g h t e o u s n e s s . T h i s c h a r a c t e r c o m e s o u t in n u m e r o u s h y m n s : G u r u A r j a n , for e x a m p l e , r e f e r s t o G o d a s ' m i g h t y t o succour.' G u r u N a n a k , in an exalted vision, refers to the d e s t r u c t i o n of evil a n d t y r a n n y age after a g e . T h u s r u n s one such h y m n : 11

The beloved Lord created Krishna in the form of the child-hero a n d gave him the strength to drag by the hair the tyrants Kamsa a n d Chandur; He is the true Might,destroyer of the power of intoxicated brutes. The Lord who made the universe, h a s kept all its affairs in His own power; The universe is on His leash; He drags it withersoever He pleases; The proud tyrant shall inevitably be destroyed; while the saint meditating on Him shall be merged in Him. (page 606) In another hymn on a similar theme, Guru Nanak e n u m e r a t e s the t y r a n t s of mythology a n d legend such as the a r r o g a n t R a v a n a destroyed b y R a m a , M a d h u - K a i t a b h , M a h i k h a s u r a n d R a k t a b i j d e s t r o y e d b y D u r g a , H a r n a k a s h t o r n t o pieces w i t h t h e c l a w s b y t h e Lord a s t h e L i o n - M a n ; J a r a s a n d h a d e s t r o y e d b y K r i s h n a a n d s u c h o t h e r s . I n t h e w o r d s o f G u r u Arjan e l s e w h e r e , God ' d e s t r o y s a n d u p r o o t s a r r o g a n t s . ' A n y o n e c o n t e m p l a t i n g a g g r e s s i o n o n t h e m e e k a n d t h e poor, s h a l l b y t h e L o r d b e consumed in the fire of His wrath.' 12

1 3

S u c h h y m n s , t o r e i t e r a t e a p o i n t m a d e before, b u t w h i c h will bear repetition, express faith in the ultimate t r i u m p h of r i g h t e o u s n e s s , a s a g a i n s t t h e facile belief e n c o u r a g e d b y t h e mythological t a l e s p r e v a l e n t i n India, i n c u l c a t i n g t h e belief i n t h e m i r a c u l o u s i n t e r v e n t i o n o f t h e Lord w h e n e v e r t h e i n n o c e n t a n d t h e s a i n t l y a r e facing o p p r e s s i o n . T h e form t h a t t h e f a i t h i n t h e ultimate t r i u m p h of righteousness h a s t a k e n in Sikhism is to view s u c h t r i u m p h a s t h e c o n s e q u e n c e o f t h e f e a r l e s s a n d heroic s t r u g g l e o f t h e godly a g a i n s t t h e t y r a n n y o f t h e u n g o d l y . I n t h e r e n d e r i n g o f t h e mythological t a l e s o f t h e epic f i g h t s b e t w e e n t h e forces o f t h e gods a n d t h e d e m o n s b y G u r u G o b i n d S i n g h a n d t h e p o e t s a t h i s c o u r t , significantly, t h e b a t t l e s a r e long d r a w n out, a t t e n d e d w i t h t e r r i b l e c a r n a g e a n d t h e victory o f t h e gods i s 11. Gur-Sura, literally the Heroic Lord (Page 293) 12. Page 224

13. Page 199

27

e x t r e m e l y h a r d won. T h e s e e - s a w o f b a t t l e i s d e s c r i b e d i n d e t a i l a n d w i t h g r e a t gusto—the d e m o n s all b u t w i n n i n g , b u t u l t i m a t e l y worsted against Durga or R a m a or Krishna, as the contending d e i t y m a y b e . T h e r e i s n o w h e r e a h i n t o f t h e easy, m i r a c u l o u s victory of t h e p o p u l a r i m a g i n a t i o n . T h e s t r u g g l e is terrible, full of t r a v a i l a n d i s t h e fruit n o t only o f s u p r e m e heroism. I n t h i s f e a t u r e is implicit t h e whole lesson which Sikhism was to inculcate regarding the true character of heroism both as a dedication a n d a c o u r s e of self-invited suffering a n d t r a v a i l in t h e p u r s u i t of t h e ideal, w h i c h i s t o r i d t h e w o r l d o f evil a n d t y r a n n y . There are anticipations of such heroism in the compositions of t h e G u r u s w h o preceded G u r u Gobind Singh, a n d of some of t h e s a i n t s w h o s e h y m n s a r e i n c l u d e d i n t h e Holy G r a n t h . S a y s G u r u N a n a k w h i l e e n u n c i a t i n g t h e h a r d p a t h w h i c h t h e m a n o f God m u s t t r e a d — t h e p a t h o f self-dedication a n d sacrifice, ' s h o u l d s t t h o u c h e r i s h t h e desire to p a r t i c i p a t e in t h e play of t u r e love, place thy head on the palm of thy h a n d : t h e n alone mayst t h o u e n t e r t h i s q u a r t e r : S h o u l d s t t h o u p u t t h y foot f o r w a r d o n t h i s p a t h , h e s i t a t e not to give up t h y h e a d . ' (page 1412) T h e m a n o f God i s d e f i n e d a s o n e w h o c a n ' b e a r t h e u n b e a r a b l e . ' H i s s t e a d f a s t n e s s i n t h e face o f t h e t e m p t a t i o n s o f the world and his e n d u r a n c e in suffering m u s t almost be s u p e r h u m a n . Bhai Gurdas, the earliest of the chroniclers of the G u r u s , h a s characterized t h e H o u s e o f G u r u R a m Das, from w h i c h were descended all the s u b s e q u e n t G u r u s , as m a r k e d for its capacity above all 'to b e a r t h e u n b e a r a b l e ' . T h i s w a s in p a r t a p r o p h e c y of t h e m a r t y r d o m , heroic suffering a n d r i g h t e o u s e n d e a v o u r o f t h e successive o c c u p a n t s of t h e t h r o n e of G u r u s h i p . G u r u N a n a k h a s reprimanded the K a s h a t r i y a s of his day, p r o u d o f t h e i r m a r t i a l d e s c e n t a n d t h e i r role a s heroes, o f m a k i n g abject s u r r e n d e r t o t h e r u l i n g M u s l i m c l a n s , w h o s e l a n g u a g e , w a y s a n d c u s t o m s t h e y a d o p t e d t o c u r r y favour w i t h t h e m . W h i l e G u r u N a n a k did n o t l e a d a n a r m e d c r u s a d e himself, h i s W o r d continued to be t h e seed from w h i c h s p r a n g t h e l a t e r heroic history of Sikh resistance to the tyranny unleashed by Aurangzib a n d his successors. The saintly Kabir in words which continue to this day to i n s p i r e t h e S i k h s w i t h t h e z e a l a n d f e r v o u r o f holy a n d p a t r i o t i c w a r , h a s m a d e w h a t s o u n d s like a clarion call to heroic e n d e a v o u r . 1 4

14.

Page 663

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H i s call also m a k e s t r u e h e r o i s m i n chivalry t o w a r d s t h e poor a n d the humble : The sky-resounding kettle-drum (of spiritual inspiration) is struck, and the heart is pierced with the true passion (for righteonsness) : The hero is engaged in battle; now is the time to fight up to the last : He alone is the hero who fights to defend the humble and the helpless; Who even though hacked from limb to limb, will not flee the field."

16

(page 1105)

This pervasive theme of heroic endeavour a n d t r a v a d and sacrifice t a k e n o n t h e a s p e c t o f joy i n h e r o i c c a m p a i g n i n g i n t h e compositions of G u r u Gobind Singh, who grasped the sword to fight o p p r e s s i o n i n t h e f i e l d . I n w o r d s w h i c h r i n g w i t h t h e s o u n d of fearless heroism a n d leave t h e h e a r t deeply i m b u e d w i t h t h e spirit of dedication a n d devotion to an idealism d e m a n d i n g t h e s u p r e m e sacrifice, h e h a s d e f i n e d role a n d c h a r a c t e r o f t h e t r u e h e r o . I n q u a t r a i n s i n t h e m e a s u r e called savaiya, t h e a t t r i b u t e o f God a s t h e c h e r i s h e r o f t h e r i g h t e o u s a n d t h e foe o f t y r a n t s i s r e p e a t e d l y e x p r e s s e d w i t h t h e e m p h a s i s a n d conviction b o r n o f u n d y i n g faith. Below a r e q u o t e d single f i n e s o r g r o u p s o f f i n e s from t h e s e c o m p o s i t i o n s : 1, 2.

15.

He cherishes the humble, protects the righteous and destroys evildoers. (Akal Ustati) He consumes into flames suffering and evil, and crushes the hordes of the wicked in an instant. (Akal Ustati) Sikh history furnishes examples of thousands of martyrs, who in the spirit of the teachings of their religion underwent the most inhuman tortures without flinching. There is thus the story of Baba Ajit Singh, Guru Gobind Singh's eldest son, who with a body of Sikhs rescued a Brahmin woman from a petty Muslim dignitary and restored her to her family. There is similar incident in the life of the great warrior Jassa Singh Ahluwalia, who rescued Hindu women from the aggressive Nawab of Kasur, when a supplication was laid before the Khalsa (the Sikh People) at the Akal Takht or Eternal Throne of the Guru for extricating them. Again, Mehtab Singh, hiding in the sand-dunes of far-off Bikaner, when he heard of the desecration of the Harimandir (Golden Temple) by a Muslim commander, called in Sikh History Massa Ranghar, vowed that he would cut off the head of the defiler. He made the arduous journey to Amritsar, and braving infinite dangers pounced upon the petty tyrant, cut off his head, while it is said he was doing horrible sacrilege at the holy spot by drinking and witnessing a performance by nautch girls in company. Thus was the desecration led off with the blood of the tyrant—in the true spirit of epic and legend.

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3. Millions of demons such as Sumbha, Nisumbha, has He destroyed in an instant; Dhumar-Lochana, C h a n d a , M u n d a and M a h i k h a s u r h a s H e defeated in a moment; Demons like Chamara, Rana-Chichhura, Raktichhana has He slaughtered at a stroke— With such a Master to protect him, why need this servant fear anything? (Bachitra Natak) In a spirit of deep humility, t h e hero-saint seeks the protection a n d m e r c y of t h e Lord : Exalt me into the Mountain in Sumeru from a straw : In cherishing the humble art Thou unparalleled; Forgive my errors 0 Lord. I t h a t am compact all of errors; Those who serve Thee, their homes Thou fillest to overflowing with wealth. In this Iron Age in the mighty a r m s of the Wielder of the Sword of Eternity alone is my trust.' (Bachitra Natak) G u r u Gobind S i n g h h a s i n n u m e r o u s p l a c e s e x p r e s s e d t h e ideal of the crusader in t h e p a t h of God—yearning to a t t a i n the q u a l i t i e s w h i c h go to perfect s u c h a c h a r a c t e r . A t t h e e n d o f t h e r e n d e r i n g o f t h e epic o f K r i s h n a i n w h i c h , c o n t r a r y t o t h e u s u a l p r e s e n t a t i o n o f t h i s god a s i m m e r s e d i n dalliance i n t h e idyllic s u r r o u n d i n g s o f B r a j , h i s heroic a s p e c t h a s been emphasized, the ideal heroic character is t h u s enunciated in v e r s e w h i c h a c q u i r e s s u b l i m i t y i n i t s flow; Praised be he whose tongue is ever uttering the name of the Lord, and who is constantly contemplating holy war; This body shall one day t u r n to dust, but sailing in the ship of noble endeavour, his fame shall carry him across the ocean of this world; A biding in the house of spiritual poise, he shall make his wisdom shine forth like a lamp; And grasping firmly the broom of divine wisdom he shall sweep away he filth of cowardice. T o w a r d s t h e close o f t h e s t i r r i n g epic n a r r a t i v e o f t h e w a r o f D u r g a , r e p r e s e n t i n g t h e a v e n g i n g a s p e c t o f t h e God-head a g a i n s t evil a n d u n r i g h t e o u s n e s s , t h e heroic c h a r a c t e r i s defined i n w o r d s which thrill with their undying idealism : Grant me this boon, 0 Lord: May I never turn away from righteous action; May I never know fear as I engage in battle with the foe, and resolve firmly to win; May I ever instruct myself in the passion to utter Thy praises;

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And at the last when the hour of destiny arrives, may it be granted me to lay down my life fighting on the field of battle! W i t h s u c h i d e a l s before h i m , t h e m a n o f God i s e x h o r t e d t o fight o n i n t h e w a y o f t h e Lord, i n t h e faith t h a t H e will u l t i m a t e l y succour those who t r e a d His p a t h : Against sickness and sorrow, from the dangers of land and water He gives protection in numerous ways; May the foe's attacks be never so numerous, not one of these shall even graze His servant. (Akal Ustati) Whosoever is protected by the Friend, what can the foe accomplish against him? Not even his shadow can be touched; all the efforts of his brutish foes shall go in vain. (Bachitra Natak) S u c h h a d been t h e course of eventful history of t h e Sikhs, in w h i c h faith, h u m i l i t y , t h e h e r o i c s p i r i t a n d t h e i d e a l o f service a n d sacrifice u l t i m a t e l y t u r n e d a peace-loving sect into a dedicated a r m y o f h e r o e s , w h o fearlessly fought t h e m i g h t y M u g h a l E m p i r e for n e a r a b o u t a c e n t u r y . I n t h e i r s u b s e q u e n t h i s t o r y t h e y h a v e s h o w n courage a n d e n d u r a n c e i n s i t u a t i o n s o f h e a v y crises, w h i c h h a s elicited h i g h p r a i s e e v e n from t h e i r opponents. This continuing s t r e n g t h of character is undoubtedly a r e s u l t of t h e powerful impulse o f i d e a l i s m a n d h e r o i s m w h i c h i s s u i n g from G u r u N a n a k , h a s e v e r k e p t t h e i r vision fixed o n t h e role w h i c h t h e y feel h i s t o r y h a s t h r o w n on them, as liberators a n d heroes. This consciousness is e m b e d d e d i n t h e h u m b l e s t a n d t h e least e d u c a t e d a m o n g t h e Sikhs, who imbibe the exhortation to w h a t in popular parlance is known as 'dharma yuddha' or ' r i g h t e o u s w a r ' a l o n g w i t h t h e i r d a i l y p r a y e r a n d t h e i r c o m m u n i t y life.

CHAPTER 3

INVOKING INDIA'S HEROIC TRADITIONS

BACKGROUND OF THE AGE G u r u Gobind S i n g h c a m e to a h e r i t a g e calling for h e r o i s m a n d vision to infuse t h e s p i r i t of i d e a l i s m a n d p a t r i o t i s m a m o n g a people, w h o m centuries of alien r u l e h a d t u r n e d supine, a n d whose only r e a c t i o n to t h e i r s i t u a t i o n w a s a s u l l e n a t t i t u d e of aloofness. T h e H i n d u , n o doubt, h a d d e c l a r e d t h e i n v a d i n g M u s l i m t o b e o n a level of t h e u n t o u c h a b l e s of h i s o w n society, b u t t h a t did n o t conjure a w a y t h e u g l y facts o f o p p r e s s i o n a n d t y r a n n y . M u s l i m r u l e w a s firmly a n d securely e s t a b l i s h e d over t h e major p o r t i o n of this v a s t l a n d o f India, a n d w h a t e v e r resistance t h e H i n d u princes h a d p u t i n t h e b e g i n n i n g w a s r e n d e r e d futile b y t h e i r o w n p e t t y r i v a l r i e s a n d t h e lack of e i t h e r a unified vision w h i c h s h o u l d call forth t h e spirit of patriotism, or a powerful c e n t r a l a u t h o r i t y whose r e s o u r c e s should b e s t r o n g e n o u g h t o cope w i t h t h e o n r u s h o f t h e foreign i n v a d e r s , fired w i t h t h e z e a l of a p r o s e l y t i z i n g f a i t h a n d t h e l u r e of p l u n d e r of a l a n d r e p u t e d to be fabulously r i c h . At t h e t i m e of t h e i n v a s i o n s of M a h m u d of G h a z n i or t h e l a t e r i n v a s i o n s of S h a h a b u d d i n of G h a u r , h a d t h e r e b e e n in e x i s t e n c e a l a r g e e m p i r e s u c h a s t h a t over w h i c h H a r s h a h a d r u l e d s u c h a n e m p i r e would h a v e t h r o w n o u t t h e i n v a d e r , a n d t h e h i s t o r y o f I n d i a h a d p e r h a p s t h e n b e e n different from w h a t i t c a m e t o b e d u r i n g t h e six-odd c e n t u r i e s o f M u s l i m r u l e . A s i t w a s , t h e l a n d w a s divided into n u m e r o u s p r i n c i p a l i t i e s , big a n d s m a l l , a n d t h e y fell before t h e i n v a d e r w i t h o u t m u c h difficulty. S o m e of t h e b a t t l e s fought by t h e n a t i v e p r i n c e s w e r e d e t e r m i n e d , n o doubt, b u t a p a r t from t h e r e s o u r c e s o f s u c h p r i n c e s , t h e social a n d political o r g a n i z a t i o n w h i c h t h e y could u s e a g a i n s t t h e i n v a d e r s , w a s l a c k i n g i n t h a t p o w e r a n d p u i s s a n c e w h i c h alone could h a v e s t e m m e d t h e tide o f the invasions. A s s t a t e after s t a t e fell, t h e c o u r a g e a n d confidence o f t h e invaders naturally grew a n d H i n d u , long familiar w i t h a philosophy

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w h i c h viewed t h e world a n d its p h e n o m e n a a s illusion, t u r n e d h i s gaze f a r t h e r a n d f a r t h e r a w a y from t h e s e c u l a r p r o b l e m o f w h a t i n t h e l a r g e r s e n s e m a y b e called politics; a n d i n d e s p a i r w i t h t h e t e m p o r a l , fixed h i s g a z e o n t h e s p i r i t u a l a n d t h e h e r e a f t e r . A n y t h i n g like a clear a p p r a i s a l of t h e political a n d social s i t u a t i o n w a s p r e c l u d e d b y s u c h a view, a n d t h e fact o f M u s l i m c o n q u e s t w a s tacitly a c c e p t e d . R e s i s t a n c e , w h e r e v e r i t w a s m a d e , s o o n c r u m b l e d so t h a t t h e story of t h e s p r e a d of Islamic p o w e r t o w a r d s the east and the south makes amazing reading. The Muslim i n v a d e r s o v e r t h r e w t h e i r H i n d u o p p o n e n t s w i t h t h e inevitability a l m o s t of a m a t h e m a t i c a l law, a n d all t h r o u g h t h e l o n g h i s t o r y of M u s l i m rule, it will t a x a h i s t o r i a n ' s m e m o r y , b a r r i n g a few m i n o r victories, t o m e n t i o n a n y b a t t l e s w o n b y t h e H i n d u p r i n c e s a g a i n s t the Muslims. Muslim r u l e in I n d i a took t h e well-known lines of development which it had taken elsewhere, wherever the conquering Arabs, a n d later their successors in conquest, t h e Persians, T u r k s , Afghans a n d o t h e r s s p r e a d t h e b a n n e r o f t h e i r victory. Whole n a t i o n s w e r e c o n v e r t e d from t h e i r p r e v i o u s faiths, so t h a t a complete metamorphosis came about in the history and traditions of vast m a s s e s s p r e a d over h u g e a r e a s . T h i s c a n b e exemplified from t h e case o f P e r s i a , now called I r a n ; E g y p t ; t h e c o u n t r i e s c o m p r i s i n g A s i a Minor; a n d t h e so-called 'Arab' l a n d s o f t h e n o r t h e r n p a r t s o f Africa. I n all t h e s e L a n d s t h e p r e - e x i s t i n g c u l t u r e s , l a n g u a g e s a n d s c r i p t s w e r e w i p e d off, a n d r e p l a c e d b y t h e n e w c u l t u r e a n d l a n g u a g e of t h e conquerors. T h e degree to w h i c h t h e old l a n g u a g e s w e r e wiped off differed w i t h t h e different countries, b u t e v e n w h e r e t h e v e s t i g e s of t h e older c u l t u r e s w e r e n o t e n t i r e l y w i p e d off as in Persia and Egypt, there were overwhelming and revolutionary changes. Conversions to the new faith were almost complete a n d t o t a l . H e r e a n d t h e r e s m a l l religious m i n o r i t i e s survived, fighting d e s p e r a t e l y for t h e i r e x i s t e n c e , a n d r e d u c e d t o a n inferior s t a t u s i n t h e body politic.In C e n t r a l A s i a t h e s i t u a t i o n w a s s o m e w h a t different, w h e r e fierce w a r l i k e nationalities accepted t h e n e w faith a n d m a n y features of its culture, b u t retained a large proportion of their own national characteristics. These nationalities in their t u r n coloured t h e look a n d c o n c e p t i o n o f m e d i e v a l I s l a m n o t a little, a n d by becoming its s t a n d a r d - b e a r e r s , carried into contemporary Islam m a n y e l e m e n t s d r a w n from t h e i r o w n history, wlnle assimilating to themselves m a n y features of the original Arab, Koranic Islam.

INVOKING INDLA'S HEROIC TRADITIONS

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I n d i a w a s p e r h a p s too v a s t for t h e k i n d o f t o t a l c u l t u r a l c o n q u e s t w h i c h t h e M u s l i m s w e r e able t o effect i n c o m p a r a t i v e l y s m a l l e r l a n d s a n d a m o n g less n u m e r o u s p o p u l a t i o n s . Moreover, while resistance a n d h a t r e d were m e t w i t h b y t h e Muslim c o n q u e r o r s e l s e w h e r e too, t h e i n s t i t u t i o n a l i z e d k i n d of boycott w h i c h t h e y e n c o u n t e r e d in I n d i a in t h e form of t h e a s s u m p t i o n of untouchability for all Muslims as such, w a s a peculiar phenomenon. Wlnle t h e h a n g - o v e r of t h a t a t t i t u d e is largely responsible for o u r ills i n t h i s c o u n t r y d u r i n g a n d after t h e d a y s o f B r i t i s h r u l e c o m m u n a l i s m w i t h all its a t t e n d a n t e v d s — i t w a s p e r h a p s t h i s i n s t i t u t i o n a l i z e d boycott o f t h e M u s l i m s w h i c h h e l p e d H i n d u society to escape t o t a l absorption into I s l a m . A k i n d of xenophobia h a s long c h a r a c t e r i z e d t h e H i n d u people, w h i c h while i n t h e posti m p e r i a l a g e s h a s k e p t t h e m confined w i t h i n t h e c o u n t r y a n d discouraged t h e spirit of a d v e n t u r e , did an indirect good in keeping v a s t m a s s e s o f H i n d u s i m m u n e from t h e influence o f I s l a m . T h e M u s l i m s w e r e , n e v e r t h e l e s s , a b l e to c o n v e r t a sizable p o r t i o n of t h e I n d i a n population to t h e i r own creed, p a r t l y by fair missionary w o r k a m o n g t h e lower o r d e r s , w h o h a d little r e a s o n t o love t h e i r H i n d u overlords excessively, a n d partly by m e t h o d s of state coercion and tyranny. T h a t H i n d u priestcraft during these ages w a s not > only devoid of vision a n d b l i n d l y f a n a t i c a l , b u t also c o r r u p t a n d hypocritical, is amply borne out by the castigation of such corruption by the saints of medieval India, including Kabir and G u r u N a n a k . All t h e s e s a i n t s e n d e a v o u r e d t o call m a n t o t h e t r u e essence of God-consciousness a n d t h e brotherhood of m a n . Muslim p r i e s t c r a f t w a s n o less c o r r u p t , a n d t h e a v e r a g e M u s l i m w a s a s i g n o r a n t of t h e n o b l e r e s s e n c e of religion as t h e a v e r a g e H i n d u . 1

M e d i e v a l I n d i a p r e s e n t e d n o t only t h e spectacle o f s t a t e t y r a n n y , i n w h i c h t h e M u s l i m w a s i n a c o m p a r a t i v e l y privileged position as compared with the Hindu, b u t a situation of i n n u m e r a b l e w a r r i n g c r e e d s a n d sects. T h e r e w a s n o t only t h e l a r g e r p h a s e o f t h i s strife a s b e t w e e n t h e H i n d u s a n d t h e M u s l i m s , w h o r e a c t e d t o e a c h o t h e r w i t h collective h a t e , b u t also a s b e t w e e n M u s l i m a n d M u s l i m a n d H i n d u a n d H i n d u . T h e M u s l i m sects w e r e also n u m e r o u s , a n d t h e i r d o c t r i n a l differences w e r e s h a r p a n d often led t o m u t u a l persecution. B u t i n I n d i a t h e v a s t majority of M u s l i m s w e r e of t h e S u n n i p e r s u a s i o n whose doctrines a r e well1. I am aware of the imprecise character of the term 'Hindu' and its foreign odour, but for lack of a more precise term, this may do. Throughout this book, this term is used with this caution in mind.

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codified, a n d w h i c h d i r e c t e d t h r o u g h t h e r u l i n g S u l t a n s a clearc u t s t a t e policy o f d i s c r i m i n a t i o n a n d a g g r e s s i o n a g a i n s t t h e H i n d u s . O t h e r M u s l i m C h u r c h e s like t h e S h i a h a d c o m p a r a t i v e l y fewer a d h e r e n t s , a n d e x c e p t i n s c a t t e r e d p l a c e s a n d sporadically, d i d n o t h a v e m u c h political a u t h o r i t y . T h e y w e r e , c o n s e q u e n t l y , not in a position to deal w i t h t h e H i n d u populations aggressively like t h e i r S u n n i c o u n t e r p a r t s . THE INDIAN BABEL T h e H i n d u religious scene w a s a v e r i t a o l e b a b e l . A p a r t from t h e four m a j o r c a s t e s , t h e r e w e r e also m a n y s u b - c a s t e s a n d sects o n t h e b a s i s o f domicile, h i s t o r y o r s o m e p a t r o n s a i n t , a n d v e r y often t h e s e s u b - c a s t e s , d e s p i t e b e a r i n g t h e s a m e g e n e r i c n a m e , would not inter-dine or inter-marry. There were h u n d r e d s upon h u n d r e d s of sects a n d orders practising certain rituals which divided t h e m s h a r p l y a n d aggressively, s o t h a t t h e i r cosmologies, philosophies a n d c r e e d a l practices w e r e vastly different a n d t h e r e w a s o p e n m u t u a l hostility a m o n g t h e m . I t w a s only b e c a u s e o f t h e common opposition which all these castes, sects a n d sub-castes felt for t h e M u s l i m s w i t h t h e i r foreign c r e e d t h a t t h e y could b e l u m p e d collectively a s H i n d u s — a n a m e g i v e n i n a s p i r i t o f c o n t e m p t b y t h e M u s l i m s , t h o u g h i t h a s s t u c k on, a n d i t s original, c o n t e m p t u o u s associations are by now forgotten. Originally ' H i n d u s ' w a s s y n o n y m o u s w i t h , a s a m a t t e r o f fact, t h e M u s l i m a n d earlier t h e Greek word 'Indian'. This c o m m o n a n d m u t u a l dislike of t h e Muslims, however, did n o t confer a n y k i n d of u n i t y of outlook or a c t i o n or a n y vision of t h e n o n - M u s l i m p e o p l e of I n d i a . B a r r i n g t h e social boycott of t h e M u s l i m s , t h e y m a y h a r d l y b e s a i d t o h a v e h a d a policy o r article of s t a t e s m a n s h i p , or e v e n t h e c o n s c i o u s n e s s of h a v i n g lost t h e i r freedom, or of t h e m s e l v e s a n d t h e i r creeds b e i n g subjected to t h e will o f a r r o g a n t a l i e n c o n q u e r o r s . T h e M u s l i m c o n q u e s t w a s accepted, w i t h t h e characteristic I n d i a n attitude of resignation a n d p a s s i v i t y , a s a n a c t o f fate, a n d t h e r e w a s l i t t l e r e s i s t a n c e t o it. H e r e a n d t h e r e c e r t a i n p r i n c e s k e p t u p t h e fight w h i c h i n m o s t cases w a s u n e q u a l a n d doomed to failure. S u c h resistance w a s feudal, d y n a s t i c a n d s p o r a d i c . A n y t h i n g like t h e s p e c t a c l e of a p r i n c e or s a i n t or l e a d e r m a k i n g a call a g a i n s t t h e foreigner or t h e c o m m o n defiler of religion is n o t k n o w n to I n d i a d u r i n g t h i s period. The Christian princes of medieval E u r o p e led t h e c r u s a d e s to l i b e r a t e P a l e s t i n e , t h e holy l a n d o f C h r i s t ' s b i r t h , from t h e T u r k s ; a n d t h e C h r i s t i a n s o f n i n t h c e n t u r y F r a n c e a n d fifteenth c e n t u r y


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S p a i n fought heroically t o g u a r d a n d liberate t h e i r l a n d s from t h e A r a b s . A n y p a r a l l e l p h e n o m e n o n i n I n d i a h a s n o t t a k e n place, till w e come t o m u c h l a t e r t i m e s , w h e n t h e S i k h C h u r c h u n d e r t o o k s u c h p a t r i o t i c t a s k s of l i b e r a t i o n . B u t of t h a t a little l a t e r . HEROISM AMONG THE HIGH AND THE LOW T h e r e a p p e a r s t o h a v e b e e n cases o f i n d i v i d u a l h e r o i s m a n d m a r t y r d o m on t h e p a r t of the H i n d u s — p r i n c e s as well as c o m m o n e r s — i n s t a n d i n g s t e a d f a s t b y t h e i r faith a n d family piety in t h e face of M u s l i m coercion, T h e M a h a r a s h t r i a n saint, N a m d e v , appears to have been threatened with being trampled to death. T h e i n c i d e n t i s n a r r a t e d i n a n e c s t a t i c vision, a n d i s i n c l u d e d i n t h e A d i G r a n t h . N a m d e v , s t a n d i n g s t e a d f a s t b y h i s faith, d e s p i t e h i s m o t h e r ' s a p p e a l t o h i m t o s a v e h i s life b y c o m p r o m i s i n g h i s religion, is s t a t e d t h e r e i n to h a v e b e e n succoured by t h e Lord w h o c a m e r i d i n g o n t h e m i g h t y b i r d G a r u d a i n all H i s s p l e n d o u r , a s i n ancient mythologies. W h a t e v e r interpretation m a y be p u t on t h e m i r a c u l o u s d i v i n e i n t e r v e n t i o n , t h e r e i s n o d o u b t o f t h e fact o f religious persecution a n d Namdev's heoric steadfastness. Kabir w a s p r o s e c u t e d a s a n a p o s t a t e , a n d for r e a s o n s w h i c h c a n n o t b e precisely d e t e r m i n e d , w a s u l t i m a t e l y let off. T h e r e a r e t h e n t h e i n n u m e r a b l e stories of H i n d u women—princesses as well as commoners—who immolated themselves rather t h a n surrender t h e i r c h a s t i t y t o s o m e M u s l i m p r i n c e o r chief o r local n o t a b l e . E v e r y o n e k n o w s o f t h e noble sacrifice o f P a d m i n i , t h e R a n i o f C h i t t o r , w h o e s c a p e d A l a u d d i n Khilji's l u s t b y l e a p i n g o n t h e b u r n i n g pyre, a n d of h o s t s of u n n a m e d ladies a n d p r i n c e s s e s who, immolated t h e m s e l v e s in like circumstances. T h e s e a r e , e v e n more t o u c h i n g , t h e s t o r i e s o f s i m p l e village m a i d e n s w h o , t r u e t o t h e noble traditions of I n d i a n womanhood, defied t h e o v e r t u r e s of t h e i r M u s l i m c a p t o r s , a n d n o t l u r e d b y t h e life o f comfort w h i c h t h e i r s u r r e n d e r p r o m i s e d , s o u g h t h o n o u r a b l e d e a t h i n t h e flames o f fire or t h e w a v e s of river, p o n d or well. S e v e r a l s u c h b a l l a d s , typical of m a n y s u c h a c t s o f sacrifice, a r e c u r r e n t i n t h e P u n j a b a n d Rajasthan countryside. Such incidents no doubt occurred f r e q u e n t l y i n o t h e r p a r t s o f t h e c o u n t r y a s well. Despite such acts of individual heroism, there w a s no organized r e s i s t a n c e t o M u s l i m aggression, s o t h a t i t w o u l d n o t b e w r o n g t o conclude t h a t t h e I n d i a n p e o p l e a s a w h o l e h a d d u r i n g 2.

The higher castes were called by the learned 'Arya', but this label also did not help to forge unity.

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t h i s period fallen i n t o a s t a t e of passivity a n d h a d completely faded t o r e s p o n d t o t h e call o f t h e t i m e s . Society w a s s t a t i c i n i t s vision, looking t o a l e g e n d a r y p a s t , w h i c h w a s n o t u n d e r s t o o d i n r e a l i s t i c t e r m s , b u t w a s v i e w e d only t h r o u g h t h e cloudy v a g u e n e s s o f a h o a r y mythology. Mythologies allegorize a n d p i c t u r e c e r t a i n m o r a l abstractions, b u t in the process they become completely i n a p p l i c a b l e t o a n y r e a l s i t u a t i o n s , a n d w h i l e i m p a r t i n g faith, a t t h e s a m e time m a k e a n y u n d e r s t a n d i n g of or a d j u s t m e n t s to reality impossible. Religion in India in this age consisted in r e i t e r a t i n g divisions a n d distincitions, so t h a t while the e x t e r n a l s were emphasized, the reality was r e n d e r d more and more vague. More t h a n a n y t h i n g e l s e , t h e r e w a s u t t e r l a c k o f a vision. N o o n e , for example, appears to have formulated the thesis of the basic unity of the native creeds of India, k n o w n roughly as H i n d u i s m , or of the unity of the people adhering to such creeds. No one appears, again, to have t h o u g h t of applying the lessons of t h e ancient m y t h o l o g i e s w i t h t h e i r t a l e s o f heroic w a r s b e t w e e n t h e g o d s a n d d e m o n s , R i g h t a n d W r o n g o r Good a n d E v d t o t h e s i t u a t i o n obtainning in India in these centuries of Muslim rule. It appears to have occurred to no one to t h i n k of applying the assurance of t h e Lord i n t h e G i t a , t o rise a g a i n a n d a g a i n t o u p h o l d dharma o r righteousness, to the age in which Hindudom was groaning under the crushing heel of Islam. GURU NANAK'S VOICE D e m o r a l i z a t i o n w a s b o u n d t o s e t i n s o o n a f t e r t h e foreign c o n q u e s t , w h i c h m a i n t a i n e d itself l a r g e l y o n r u t h l e s s n e s s a n d t e r r o r . T h e privileged classes, like t h e i r c o u n t e r p a r t s e v e r y w h e r e , w e r e n o t slow t o m a k e s u c h t e r m s w i t h t h e c o n q u e r o r s a s c i r c u m s t a n c e s m i g h t p e r m i t . T h e y took t o s t a t e s e r v i c e , a n d i n the process, adapted themselves to the culture a n d t a s t e s of the conquerors. History does not record any p r o m i n e n t H i n d u s who m i g h t h a v e s e r v e d a s h i g h officials o r c o m m a n d e r s o f t h e s t a t e i n t h e p r e - M u g h a l p e r i o d , t h o u g h after p a r t i c u l a r l y t h e c o n c i l i a t i n g policy o f A k b a r , s u c h d i g n i t a r i e s b e c a m e n u m e r o u s , a n d i n t h e lower s t r a t a also one h e a r s of a large n u m b e r of H i n d u functionaries of various orders. But even in pre-Mughal times there m u s t have b e e n a very prominent set of H i n d u nobles a n d c o m m o n e r s i n t h e s t a t e service, a n d i n t h e i r p r i v i l e g e d p o s i t i o n , t h e y m u s t h a v e affected s u p e r i o r i t y t o t h e c o m m o n p e o p l e . G u r u N a n a k m u s t h a v e r e g a r d e d t h i s p h e n o m e n o n a s sufficiently highly developed a n d a m a r k of national degradation. T h a t is w h y he


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t h o u g h t it necessary to voice strong disapproval of t h e 'Muslimized' H i n d u m e r c e n a r i e s w h o affected M u s l i m w a y s , a n d w h o m u s t h a v e sold t h e i r souls for worldly a d v a n t a g e s . I n t h e D h a n a s a r i measures says Guru Nanak, commenting on this situation: The Khatris (Kshatrias, the wielders of the sword) have turned away from the true faith, and have taken to tongue of the foreigner. (page 663)

Elsewhere, w h d e detailing t h e g e n e r a l s t a t e of d e g r a d a t i o n of the Hindus, Guru Nanak says : They have begun to call the Creator Allah; this is the age of the supremacy of the Sheikhs (Muslim divines); The temples of the gods were taxed under this innovation; The Muslims ablution, pitcher, the call of namaz, and the namaz, the Muslims' prayer-carpet are in vogue; God himself is conceived by them in blue robes after the Muslims style; Everyone takes pride in calling himself 'Mian' : t h u s is your language got perverted.' (page 119) The course of Sikhism in its early phases, w h d e showing c o n s c i o u s n e s s o f t h e n e e d for w h a t m a y b e t e r m e d t h e n a t i o n a l outlook i n unifying t h e w a r r i n g s e c t s , a n d f u r t h e r a s b e t w e e n H i n d u a n d Muslim, did not h a v e a n y clear-cut 'political' tendencies. Guru N a n a k is unique among the saints in India in showing s e n s i t i v e n e s s o n t h e q u e s t i o n o f n a t i o n a l h o n o u r a n d self-respect, as w i t n e s s e d by t h e portions of h i s compositions quoted above, a n d b y h i s g r e a t conscience-stirring h y m n o n B a b a r facing t h e I n d i a n people, s t e e p e d in t h e i r m o r a l d e g r a d a t i o n ; a n d h i s e n u n c i a t i o n of t h e e t e r n a l law of God according to which i m m o r a l i t y a n d u n r i g h t e o u s n e s s m u s t i n e v i t a b l y b e v i s i t e d w i t h r u i n . A few e x c e r p t s from t h e s e h y m n s will a m p l y i l l u s t r a t e t h e v i e w - p o i n t advanced h e r e : 1. The Lord took Khurasan under His wing, but loosened terror over Hindustan; Who can blame the Creator, as He sent the Mughal, incarnation of death: In such anguish of suffering have the people of this land wailed; Did not t h a t move Thee to pity? (page 360) 2. The lure of wealth brings people to forget God, and to suffer such degradation: 3

3. The Muslim honorific title 'Mian' still continues to be current among certain Hindu families—no doubt a relic of those times. The Guru's point, of course, is not opposition to Islam or Muslims but the degradation to which the flattery of Muslim rulers brought the Hindus.



It comes not except by wickedness and at death must fall off. Those whom the Lord dooms to forget Himself, He deprives of all goodness. (page 417) 3. Babar has rushed down from Kabul with his wedding party of lust, and unrighteously demands the surrender of India's womanhood. Decency a n d r e l i g i o n h a v e h i d t h e m s e l v e s from fright; unrighteousness is rampant and triumphant. Muslim and Hindu priests are t h r u s t aside; the Devil is making unholy marriages: Nanak, in this carnage everywhere rise wails and laments; blood flows all around to serve for the ritual saffron. Just, however, is the Lord and just is His doom; He is ever just. (Those who live in sin) their life's garment shall be torn to tatters and shreds—Let India remember my warning! (page 72i 23) T h e s e brief e x c e r p t s , p a r t i c u l a r l y t h e l a s t , a r e e l o q u e n t i n e x p r e s s i n g t h e a g o n y , a n g u i s h a n d s h a m e o f G u r u N a n a k ' s soul, i n w h i c h t h e o u t r a g e d soul o f I n d i a h e r s e l f s p e a k s . T h e s h a m e , t h e d e g r a d a t i o n , t h e h e l p l e s s n e s s — n o o n e till t h e n h a d felt o r expressed these so keenly. This is w h a t distinguishes the Sikh religious m o v e m e n t from o t h e r c o n t e m p o r a r y religious o r d e r s , which comparatively were merely revivalist sects, however widespread their appeal. None of the others had the creative c h a r a c t e r o f S i k h i s m , w h i c h G u r u N a n a k ' s vision b r o u g h t t o it. The Sikh Church, however, continued up to the time of the fifth A p o s t l e , G u r u A r j a n ( m a r t y r e d 1606) t o s p r e a d t h e i d e a o f t h e Beneficient a n d J u s t God of G u r u N a n a k ' s conception, to w e a n t h e people a w a y from fanaticism a n d s u p e r s t i t i o n , a n d i n g e n e r a l to w o r k for t h e i r m o r a l uplift. T h e e a r l y G u r u s w e r e a d v o c a t e s of u n i v e r s a l love a n d peace, a n d k e p t t h e m s e l v e s a w a y from political matters, engaged entirely in their beneficent spiritual ministry. T h e r e a r e r u m b l i n g s o f g r o w i n g t r o u b l e s , p a r t i c u l a r l y from t h e t i m e o f t h e f o u r t h Apostle, G u r u R a m D a s . O n e K h a t r i o f t h e M a r w a h a clan appears to have traduced him to some authority, p r o b a b l y t h e viceroy a t L a h o r e , b u t h i s c o m p l a i n t w a s rejected a n d recoiled o n himself, s o t h a t h e r e t u r n e d l a d e n w i t h s h a m e and ignominy. The G u r u h a s alluded to the incident in passionate l a n g u a g e in a h y m n , affirming h i s f a i t h in t h e s u c c o u r of H i s s a i n t s b y t h e Lord.

to himself t h e title of Mujaddid-i-Alf-i-Sani (Renovator of I s l a m in the Second Millenium) is stated to have s e n t a complaint to J a h a n g i r a g a i n s t t h e growing influence of G u r u Arjan as a religious t e a c h e r , t o w h o m s o m e M u s l i m s also s h o w e d r e v e r e n c e . T h i s t h e fanatical Muslim theologians a n d priests n a t u r a l l y would not stand, a n d as a measure of striking terror a m o n g non-Muslims t r y i n g t o ' p e r v e r t ' M u s l i m s a n d also b y w a y o f p u n i s h i n g h i m for h i s t e m e r i t y i n b l e s s i n g J a h a n g i r ' s r e b e l son, K h u s r o , t h e n a fugitive from h i s f a t h e r ' s t e r r o r , G u r u A r j a n w a s s e n t e n c e d t o d e a t h w i t h t o r t u r e . Religious p e r s e c u t i o n a n d political a n i m o s i t y both appear, on Jahangir's own testimony in his 'Tuzuk' or Memoirs, to be t h e motives which p r o m p t e d t h e b a r b a r o u s sentence a g a i n s t G u r u A r j a n . H e i s s t a t e d t o h a v e b e e n offered t h e a l t e r n a t i v e t o e m b r a c e I s l a m t o s a v e h i s life. G u r u A r j a n m e t h i s t e r r i b l e f a t e in a s p i r i t of c a l m faith, as few in t h e v a s t h i s t o r y of m a n k i n d h a v e done. His life w a s a c o n t i n u o u s toil in t h e service of t h e L o r d , s i n g i n g h y m n s o v e r f l o w i n g w i t h d i v i n e love a n d t h a n k s g i v i n g , b r i n g i n g civilization a n d t r u e religion a m o n g m e n and t e a c h i n g a l l — H i n d u s as well as M u s l i m s — t h e way to righteousness. His barbarous torture a n d d e a t h sent a wave of a n g u i s h a n d d e e p suffering a m o n g t h e S i k h s , a n d s u d d e n l y confronted t h e m w i t h t h e ugly b u t i n s i s t e n t fact o f t h e e x i s t e n c e i n t h e w o r l d o f t y r a n n o u s a n d a r r o g a n t p o w e r , from w h o s e o p e r a t i o n n o t e v e n t h e holiest like G u r u A r j a n w e r e i m m u n e , a n d w h i c h m u s t inevitably t a k e i t s evil course, u n l e s s d e t e r r e d b y t h e act of m a n or God. S u c h evil could n o t be f o r g o t t e n in t h e face of its i m p i n g i n g r e a l i t y . God i s t h e p r i n c i p l e o f R i g h t e o u s n e s s , b u t evil i s v e r y r e a l l y t h e r e i n H i s world. S u f f e r i n g i s t h e w a y o f t h e m a n o f God i n t h e face o f a s s e r t i v e a n d a r r o g a n t evil. A n d i t w a s t h i s suffering o f m a r t y r d o m , w h i c h G u r u A r j a n e m b r a c e d w i t h s u c h c a l m r e s i g n a t i o n a s only one G o d - i n s p i r e d , like h i m , could show. HISTORY TAKES A TURN A s i s well-known, t h e y o u n g s o n o f G u r u A r j a n , H a r g o b i n d , w h o s u c c e e d e d h i m a s t h e s i x t h G u r u , a d o p t e d a s t h e Apostolic style t w o s w o r d s , i n s t e a d o f t h e r o s a r y o f h i s p r e d e c e s s o r s . A n d h i s s e a t he called a ' t h r o n e ' i n s t e a d of a 'cot' as h e r e t o f o r e . T h e s e m a r k s of royalty and power were necessitated by the need to r e o r i e n t a t e t h e g e n e r a l outlook a n d policy of t h e S i k h C h u r c h : It

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B y t h e t i m e G u r u A r j a n c a m e t o occupy t h e apostolic s e a t , i t appears the Sikh Church was gathering enough importance to d r a w o n itself t h e h o s t i l i t y b o t h o f t h e M u s l i m d i v i n e s a n d t h e M u g h a l court. A m o n g o t h e r s , S h e i k h Ali S i r h i n d i , w h o a r r o g a t e d

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4

4.

Khushwant Singh, History of tlie Sikhs, Vol. 1.

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h a d t o m a k e itself m i l i t a n t i n o r d e r t o s u r v i v e t h e o n s l a u g h t o f t h e powerful M u g h a l Empire, now openly t r e a d i n g t h e p a t h of p e r s e c u t i o n o f o t h e r f a i t h s . C e r t a i n c o n s e q u e n c e s followed. T h e G u r u ' s p r e s e n c e n o w c a m e to be styled a 'court'; t h o s e w h o flocked t o h i m b r o u g h t gifts o f a r m s a n d h o r s e s , a n d b a n d e d t h e m s e l v e s i n t o a s m a l l a r m y . F r o m t h i s t i m e o n b e g a n t h a t s t a t e o f conflict w i t h M u g h a l r i d e w h i c h c o n t i n u e d e v e r after w i t h occasional i n t e r v a l s o f c a l m a n d p e a c e . G u r u H a r g o b i n d h a d also t o u n d e r g o i m p r i s o n m e n t for a p e r i o d by o r d e r of h i s f a t h e r ' s p e r s e c u t o r , J a h a n g i r , b u t w a s l a t e r s e t free. W i t h S h a h J a h a n ' s forces h e f o u g h t a few s k i r m i s h e s , a n d in t h e e n d r e t i r e d to t h e foot of t h e hills b e y o n d d e e p r a v i n e s , t o K i r a t p u r . H i s r e l a t i o n s w i t h t h e Mughals were of open hostdity. The Sikhs in the meantime were acquiring t h e c h a r a c t e r of a m i l i t a n t force, a k i n d of p r i v a t e militia, w h i c h w a s l a t e r given, w i t h t h e i n s p i r a t i o n a n d t h o r o u g h n e s s o f g e n i u s , s u c h a p o w e r f u l t u r n by G u r u G o b i n d S i n g h , g r a n d s o n of G u r u H a r g o b i n d , j u s t m e n t i o n e d above. W i t h G u r u Gobind S i n g h t h e m i g h t a n d force o f H i n d u d o m , till t h e n l y i n g d o r m a n t a n d helpless, rose w i t h t h e s p l e n d o u r of a powerful flood a n d s w e p t off t h e torpor a n d m e e k sufferings o f c e n t u r i e s . T h i s w a s t h e initiation of a m i g h t y r e v o l u t i o n , t h e l i g h t i n g of a t o r c h to s e t a b l a z e a v a s t land—but of t h a t in another place. ANOTHER MARTYRDOM J a h a n g i r ' s policy of religious p e r s e c u t i o n a p p e a r s n o t to h a v e p e r s i s t e d for v e r y long. It w a s possibly a politic a s s e r t i o n of M u s l i m t h e o c r a t i c p o w e r i n r e a c t i o n t o t h e policy o f t o l e r a n c e p u r s u e d b y Akbar, which in the eyes of orthodox Muslims w a s not in keeping with t h e character of the Islamic state, as t h e S u l t a n a t e of Delhi for s e v e r a l c e n t u r i e s h a d n o w come t o b e r e g a r d e d . A u r a n g z i b , w h o w r e s t e d t h e t h r o n e i n 1656 after a s e r i e s o f b r i l l i a n t t h o u g h u n s c r u p u l o u s s t r o k e s of strategy, u n l e a s h e d a countrywide campaign of religious persecution of t h e H i n d u s . Temples were d e m o l i s h e d , idols w e r e d e s e c r a t e d , t h e t e a c h i n g o f H i n d u religion was banned, and repressive measures were enacted otherwise to degrade a n d humiliate the Hindus. Jizya, the Muslim canonical t a x on n o n - M u s l i m s w a s reimposed, a n d places of H i n d u p d g r i m a g e w e r e t a x e d . All t h e s e m e a s u r e s , b a c k e d b y a d e t e r m i n e d s t a t e drive of repression resulted in large-scale conversions to Islam under duress. These measures of Aurangzeb were aimed at turning India into an Islamic state in actual t e r m s — b y converting its e n t i r e p o p u l a t i o n t o I s l a m . N o t only t h a t , e v e n t h e S h i a M u s l i m s ,

1 NVOKING INDIA'S H E R O I C TRADITIONS

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professing a minority creed w i t h i n I s l a m , w h o a r e looked u p o n as schismatists by t h e S u n n i s (the sect to w h i c h A u r a n g z i b belonged) were sought to be coerced into t h e S u n n i Church. For this objective, Aurangzib, whose presistence w a s a l m o s t s u p e r h u m a n , s p e n d t h e l a s t twenty-five y e a r s o f h i s life, w h e n h e w a s p a s t sixty a l r e a d y , campaigning in the Deccan against the Shia Muslim kingdoms w h i c h after t h e i r c o n q u e s t w e r e to form a M u g h a l province, l a t e r to become t h e s t a t e of H y d e r a b a d . T h e I n d i a n M u s l i m s h a v e n o t concealed Aurangzib's t r u e role a s t h e K i n g w h o a i m e d a t c o n v e r t i n g t h e whole o f I n d i a t o I s l a m . C o n t e m p o r a r y Muslim w r i t e r s of m e m o r i e s h a v e flatteringly a n d out of a s e n s e of elation r e c o r d e d all t h e e n a c t m e n t s of A u r a n g z i b for t h e coercion of H i n d u s . T h e t r a d i t i o n lingers to t h i s d a y a m o n g the advocates of Islamic domination in the I n d i a n sub-continent to regard Aurangzib as almost a sacred personage, the Ghazi or c r u s a d e r for t h e faith. T h e p o e t Iqbal, b y w h o m h a s b e e n n u r t u r e d in g r e a t p a r t t h e idea of Islamic d o m i n a t i o n w h i c h in t i m e b e c a m e t h e d e m a n d for P a k i s t a n , i n h i s p h i l o s o p h i c a l w o r k i n v e r s e , Rumuz-i-Bekhudi (Secrets of t h e E c s t a t i c Bliss) h a s n a r r a t e d an incident of A u r a n g z i b ' s i n t r e p i d i t y on t h e s u d d e n a p p e a r a n c e of a t i g e r w h e n a t p r a y e r . I n i n t r o d u c i n g t h e story, after l a m e n t i n g t h e 'apostasy' of A k b a r a n d t h e s u b s e q u e n t proliferation of t h a t in D a r a , S h a h J a h a n ' s m y s t i c a l l y - i n c l i n e d son, d o n e t o d e a t h b y Aurangzib, his younger brother—Aurangzib is significantly designed a s ' T a r k a s h - i - m a r a k h a d a n g - i - a k h i r i n ' : (The l a s t a r r o w in o u r , i. e. t h e I n d i a n M u s l i m s ' , q u i v e r ) . G u r u Tegh Bahadur, of a retiring t e m p e r a m e n t and singer of h y m n s expressing deep n o n - a t t a c h m e n t to the world was, h o w e v e r , d r a w n from h i s s a i n t l y life i n t o t h e v o r t e x o f t h e c o n t e m p o r a r y conflict w h e n A u r a n g z i b ' s c a m p a i g n of t h e coercion of H i n d u s touched u n b e a r a b l e limits. According to t h e Sikh t r a d i t i o n c e r t a i n K a s h m i r i B r a h m i n s , i n w h o s e l a n d t h e coercive conversion of Hindus to Islam w a s certainly an open a n d daily tyranny, came in deputation to G u r u Tegh Bahadur at Anandpur, h i s r e t r e a t a t t h e foot o f t h e h d l s n e a r t h e e a s t e r n b a n k o f t h e Sutlej. This A n a n d p u r w a s destined l a t e r t o play such a n i m p o r t a n t role in t h e history of t h e S i k h s a n d to be t h e f o u n t a i n - h e a d of t h e i r heroic i n s p i r a t i o n . I t i s s t a t e d t h a t o n h e a r i n g t h e i r t a l e o f woe, the G u r u sent word t h r o u g h these K a s h m i r i B r a h m i n s to Aurangzib to c o n v e r t h i m first, a n d if so, t h e r e s t of t h e H i n d u s w o u l d follow s u i t . I t i s n o t possible t o d e t e r m i n e t h e a u t h e n t i c i t y o f t h i s s t o r y

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T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCDJTY


i n all i t s d e t a i l s , b u t t h e r e i s n o d o u b t t h a t s t i r r e d b y t h e n e e d t o a s s e r t h i m s e l f i n t h e face o f s u c h o p e n t y r a n n y , t h e G u r u s o u g h t t o c r e a t e r e s i s t a n c e t o t h i s religious p e r s e c u t i o n . T h i s i s n o t t h e s a m e t h i n g a s a g e n e r a l revolt a g a i n s t M u g h a l r u l e a s such. T h a t , a s a m a t t e r o f fact, w a s n o t i n t h e m i n d e i t h e r o f G u r u T e g h B a h a d u r o r h i s son G u r u Gobind S i n g h . I t w a s a n a s s e r t i o n a n d a g e s t u r e of n a t i o n a l h o n o u r a n d s e l f - r e s p e c t — a n a c t of p r o t e s t , so to s p e a k — b u t n o t a revolt in t h e o r d i n a r y political s e n s e . F o r t h i s p u r p o s e h e u n d e r t o o k a t o u r o f t h e l a n d s lying s o u t h , i n t h e neigbourhood of the imperial capital, Dehli. The Guru's progress lay t o w a r d s Dehli a n d beyond u p t o Agra, t h r o u g h t h e t r a c t s w h i c h now comprise the a r e a s of Ambala, Patiala, Sangrur, Jind, N a r w a n a , K u r u k s h e t r a , R o h t a k a n d o t h e r t r a c t s adjoining t h e Capital. On the route taken by him to preach steadfastness in faith, s h r i n e s exist, s a c r e d t o h i s m e m o r y . T h a t t h e G u r u w a s preaching resistance to his State programme of religious p e r s e c u t i o n i s a m p l y b o r n e o u t b y t h e fact o f h i s a r r e s t o n s o m e t r u m p e d up charge and the sentence of torture, execution and q u a r t e r i n g p a s s e d o n h i m . T h a t G u r u T e g h B a h a d u r g a v e h i s life a m a r t y r to t h e cause of the protection of H i n d u religion is testified b y t h e t r i b u t e p a i d t o h i s f a t h e r b y G u r u Gobind S i n g h himself, i n h i s a u t o b i o g r a p h i c a l f r a g m e n t , Bachitra Natak (The W o n d e r f u l Drama). Thus runs the great passage : 5

6

The Lord (Teg Bahadur) protected their religious sacraments; A mighty deed was performed in this (dark) Kali Age. He who made this great sacrifice for the good and the holy, Gave away his head, but uttered not the whisper of a groan. He did this noble deed for the protection of faith; He gave up life but not his ideal. To perform tricks and such petty practices would be a shame for men of God. 7

8

'Their' refers no doubt to the Kashmiri Hindus, about whose appeal to the Guru this account is silent, but from the context some appeal is implied. Literally, the paste-mark and the thread. Some scholars would interpret 'Prabh' (Prabhu) in this passage as God. But the whole context, which recounts the sacrifice of Guru Tegh Bahadur, points away from such an interpretation. There is a tradition, borne out here, that the Muslim divine trying Guru Tegh Bahadur asked him to show a miracle if he was a prophet as was reputed. He contemptuously repudiated the suggestion, as it would be unworthy of a man of God to save his life by tricks. He was determined to wear the martyr's crown.

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He smashed the potsherd of his life on the head of the King of Delhi, and departed for the City of the Lord; None else has equalled what Tegh Bahadur performed. On his departure the world was plunged in grief; The world cried out in anguish, but the gods greeted him with shouts of victory. T h e i m p a c t o f t h e g r e a t sacrifice o f G u r u T e g h B a h a d u r , w a s e x t r e m e l y powerful a n d f a r - r e a c h i n g i n i t s c o n s e q u e n c e s o n t h e Sikh people. The child-Guru, as G u r u Gobind Singh t h e n w a s , r e t i r e d w i t h h i s family a n d followers t o a p l a c e f u r t h e r i n t o t h e interior, p r o t e c t e d b y d e e p r a v i n e s , a n d accessible t o t h e M u g h a l soldiery w i t h difficulty. T h i s w a s P a o n t a , s i t u a t e d o n t h e w e s t e r n b a n k of t h e J a m u n a , at a j u n c t i o n of h i l l - r o a d s l e a d i n g to t h e n o r t h - e a s t t o w a r d s t h e valley of D e h r a d u n , a n d t o w a r d s t h e n o r t h west to Nahan, Kangra, Mandi a n d the area surrounding these. T h i s w a s a p u r e l y H i n d u a r e a , i n h a b i t e d b y t h e hill folk, w h o s e r u l e r s w e r e of R a j p u t origin, w h o w e r e t h e m s e l v e s refugees from t h e M u s l i m coercion o f a n e a r l i e r a g e . H e r e t h e G u r u , a s testified b y himself, s p e n t h i s t i m e i n r e c e i v i n g v a r i o u s k i n d s o f skills, scholarly a n d martial; a n d engaged a great deal in h u n t i n g a n d o t h e r m a n l y exercises. T h e G u r u , o f course, c o n t i n u e d h e r e t o b e v i s i t e d b y h i s devotees from all p a r t s of t h e l a n d , p a r t i c u l a r l y from t h e c e n t r e of t h e P a r j a b , A t o w n s h i p g r e w a t t h i s p i c t u r e s q u e a n d lovely spot. ' P a o n t a ' l i t e r a l l y m e a n s 'foot-rest'—the p l a c e w h e r e t h e G u r u s e t t l e d d o w n t o m a k e h i s h a l t . E v i d e n t l y a n u m e r o u s c a m p grew a r o u n d t h e h a n d s o m e a n d h e r o i c G u r u , scion o f a d y n a s t y w h i c h stood for t h e protection of faith—the R e d e e m e r , t h e Lord Splendid. H e r e t h e G u r u , w h e n h e w a s come o f a g e , r a n i n t o t r o u b l e s w i t h t h e hill chiefs, w h o looked u p o n h i m as a r i v a l power, b i d d i n g fair to c o n s t i t u t e a t h r e a t to t h e i r h e g e m o n y . T h e y formed a g r e a t a l l i a n c e a g a i n s t h i m , a t t a c k e d h i m a n d a p i t c h e d bloody b a t t l e w a s fought a t B h a n g a n i , a few m i l e s a w a y from P a o n t a . T h i s itself s h o w s t h a t t h e hill chiefs w e r e t h e a g g r e s s o r s a n d i n v a d e r s , a n d t h e G u r u fought a defensive action. I n t h i s b a t t l e a s m a n y a s four i m p o r t a n t hill chiefs w e r e killed, a l o n g w i t h a l a r g e n u m b e r of t h e i r r e t a i n e r s , i n c l u d i n g s o m e of t h e i r M u s l i m m e r c e n a r i e s , d e s e r t e r s from t h e G u r u ' s s e r v i c e . A c c o r d i n g t o t h e a c c o u n t s o f 9

9. His name from birth was Gobind Rai. He adopted the name Gobind Singh like all Sikhs after the new 'Baptism of Steel' which was introduced in Samvat 1756 (1699).

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t h i s b a t t l e p r e s e r v e d by t h e h d l s t a t e s , e i g h t ranis p e r f o r m e d sati along w i t h their h u s b a n d s ' bodies. The Guru's victory was complete, b u t evidently he did n o t covet a n y territory a n d moreover, did not wish to e n t e r into u n n e c s s a r y further skirmishes a n d v e n d e t t a a n d c o u n t e r - v e n d e t t a w i t h t h e hill chiefs. S u c h b a t t l e s , h o w e v e r , w e r e forced o n h i m l a t e r . I t i s n o t t h e i n t e n t i o n h e r e t o give a d e t a i l e d a c c o u n t o f t h e G u r u ' s b a t t l e s , w h i c h c a n b e r e a d about in the Guru's biographical accounts. The points to be elucidated here are mainly two—the causes which prompted the hill chiefs t o m a k e c o n c e r t e d a n d r e p e a t e d a t t a c k s o n t h e G u r u , a n d the Guru's own plan to raise the heroic spirit a m o n g t h e I n d i a n people. T h e s e t w o p o i n t s , t h e r e f o r e , a r e considered below. OBSTRUCTIONS FROM WITHIN G u r u Gobind S i n g h h a d n o t only t o contend w i t h t h e powerful a n d vastly resourceful empire of Aurangzib, backed by aroused M u s l i m f a n a t i c i s m , b u t also w i t h t h e a p a t h y a n d active h o s t i l i t y of influential e l e m e n t s w i t h i n H j n d u d o m . T h e fight of G u r u Gobind Singh w a s not against Muslims as such, or against Islam. The M u s l i m m a s s e s , w h o w e r e for t h e m o s t p a r t H i n d u c o n v e r t s a n d only p a r t i a l l y i n i t i a t e d i n t o t h e c r e e d o f I s l a m , w e r e indifferent t o controversial issues, a n d only a w a r e in a d i m w a y of t h e difference between Muslim and Hindu in certain externals. The small minority who were descendants of the invading Turks, Afghans, T u r a n i a n s a n d M u g h a l s a n d other foreigners, a n d w h o h a d t h e privileged position as an a r m y of occupation, a n d led t h e c a m p a i g n s o f coercion a n d H i n d u - b a i t i n g . B u t e v e n so, n o t every u p p e r class Muslim was a sworn enemy of Hindus, and the general communal problem in t h e sense in w h i c h we h a v e l e a r n t to view it since r e c e n t t i m e s , did n o t exist. I t w a s only i n l a r g e t o w n s w h e r e t h e r e were seats of authority t h a t scenes of persecution of H i n d u s were occasionally w i t n e s s e d . A g e n e r a l s i t u a t i o n i n w h i c h t h e H i n d u m i g h t be d r i v e n to t h e wall, w o u l d a r i s e only w h e n a special policy t o t h i s effect w a s i n i t i a t e d , a s h a p p e n e d d u r i n g t h e r e i g n o f A u r a n g z i b , or earlier in s u c h periods as t h e reigns of Firoz T u g h l a k a n d A l a u d d i n Khilji. Generally, t h e r e w a s c o m m u n a l peace. W h e n a c a m p a i g n w a s on, a s a f t e r t h e m i g h t y d e v e l o p m e n t s w i t h i n t h e S i k h C h u r c h w i t h t h e i n i t i a t i o n o f t h e N e w B a p t i s m o f Steel, t h e M u s l i m countryside might be aroused to h a r a s s and pursue the Sikhs, as w a s a c t u a l l y done, p a r t l y i n t h e n a m e o f religion a n d p a r t l y b y t h e a t t r a c t i o n o f m u r d e r a n d loot. B u t usuaUy t h e r e would b e M u s l i m s


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fighting a l o n g w i t h t h e H i n d u s . I n a n y c a s e , h o w e v e r , peaceful and broadbased in universal t e r m s G u r u Gobind Singh's appeal might be, his fight against M u g h a l persecution w a s sooner or later b o u n d to arouse t h e g e n e r a l opposition n o t only of t h e Muslim nobility, b u t also o f t h e M u s l i m m a s s e s . T h a t w a s n a t u r a l a n d inevitable, a n d for t h e G u r u t o b e d u b b e d a n d h u n t e d a s a n e n e m y of the Muslims, however wrong, was unavoidable. Some Mulims still w e r e loyal a n d helpful t o h i m t o t h e l a s t , b u t t h e s e w e r e t h e exceptions. T h e g e n e r a l i t y o f t h e M u s l i m s joined i n t h e h u n t . T h e M u s l i m c o u n t r y s i d e w a s i n t u r n r a v a g e d a few y e a r s l a t e r b y t h e hurricane which Banda B a h a d u r raised. T h e m o r e s u r p r i s i n g t h i n g w a s t h e H i n d u opposition. H i n d u indifference t o S i k h i s m w a s u n d e r s t a n d a b l e . S i k h i s m w a s , o f course, n o t j u s t a n o t h e r sect w i t h i n H i n d u i s m , e m p h a s i z i n g t h i s or t h a t r i t u a l or p r a c t i c e or belief. If it w e r e s u c h , w i t h one of t h e current deities or ritual practices as t h e cardinal element in its t e a c h i n g , H i n d u d o m w o u l d obviously h a v e r e c o g n i z e d as only a r e s t a t e m e n t o f itself, a n d t h e n i t w o u l d h a v e d r a w n a loosely a s s o r t e d H i n d u following, a n d s e t t l e d d o w n a s a creed w i t h i n H i n d u i s m . As a m a t t e r of fact, after p a r t i c u l a r l y t h e e s t a b l i s h m e n t of t h e S i k h Kingdom till t h e rise of t h e orthodox reform m o v e m e n t called t h e S i n g h S a b h a , S i k h i s m did t e n d t o l a p s e i n t o g e n e r a l Hinduism. In t h a t phase, the true meaning of the Guru's Word w a s only partially understood a n d p e r h a p s m i s i n t e r p r e t e d t h r o u g h ignorance or deliberate perversion, a n d t h e r e w a s t h e open spectacle of Sikhism reverting to S a n a t a n i s t practices. But Sikhism, whde m a i n t a n i n g a vital realtionship witl H i n d u i s m t h r o u g h c e r t a i n f u n d a m e n t a l beliefs, s u c h a s t h a t i i transmigration a n d in general ethical a n d phdosophical ideas particularly i n e m p h a s i z i n g n o n - a t t a c h m e n t w i t h o u t commending m e n d i c a n c y , did a t t h e s a m e t i m e m a k e f u n d a m e n t a l d e p a r t u r e which would not fit in with the notions of the average Hindi accepted as v i t a l for millenia. T h e e n l i g h t e n e d H i n d u would fin expressed in t h e teachings of Sikhism m o s t of t h e lofty ideals w h k the sages of I n d i a h a d of old preached. T h e vocabulary, terminolof a n d illustrative mythological l i t e r a t u r e u s e d b y S i k h i s m w e r e o v w h e l m i n g l y H i n d u , e x c e p t for t h e u s e h e r e a n d t h e r e of a fe spiritual a n d ethical expressions derived from P e r s i a n a n d A r a t partly because t h e s e were commonly u n d e r s t o o d in medieval InrJ a n d p a r t l y in o r d e r to foster t h e spirit of t o l e r a n c e for t h e Musi a n d g e n e r a l l y t o c r e a t e a n a t m o s p h e r e o f goodwdl. C e r t a i n ter

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w e r e given in S i k h i s m a n e w o r i e n t a t i o n , s u c h as 'seva' (service), 'Akal' (the E t e r n a l ) , 'sangat' (congregation), 'Guru' (the Preceptor), ' K a r t a r ' (The Creator, i n t h e monotheistic sense), ' G u r d w a r a ' (The T e m p l e ) etc., e t c . B u t d e s p i t e t h e s e s p e c i a l f e a t u r e s w h i c h w e r e n o t t o t a l l y u n f a m i l i a r to a H i n d u , S i k h i s m p r e s e n t e d a n e w d y n a m i c view of life, revolutionary in its implications. It r e p u d i a t e d t h e ascetic i d e a l a n d t h e life o f t h e recluse. I t h i t a t u n t o u c h a b i h t y i n p a r t i c u l a r a n d m a n y a s p e c t s o f caste—chiefly a t t h e idea o f t h e s a n c t i t y o f t h e B r a h m i n a n d h i s exclusive p r e r o g a t i v e t o s e t u p a s t h e c u s t o d i a n a n d p r e c e p t o r of religion. F u r t h e r , it rejected a v a s t body of s u p e r s t i t i o n s , beliefs a n d p r o p i t i a t o r y a n d q u a s i - m a g i c a l p r a c t i c e s w h i c h h a d i n t h e a g e s o f d e c a d e n c e got identified w i t h H i n d u i s m . A g a i n , belief in t h e avatars or i n c a r n a t i o n s of t h e S u p r e m e Being, such as R a m a a n d K r i s h n a a n d t h e Trinity of B r a h m a , V i s h n u n a d S h i v a a n d o t h e r gods a n d g o d d e s s e s found n o place i n t h e u n a d u l t e r a t e d m o n o t h e i s m o f t h e S i k h creed. S o also w a s idol w o r s h i p r e p u d i a t e d , a n d e v e n t h e u n e d u c a t e d S i k h u n d e r s t o o d t h a t r a t h e r t h a n bow before, idols, h e m u s t bow before t h e G u r u a s s y m b o l i s e d i n t h e Holy Book. 10

S i k h i s m m a d e for a g e n e r a l realistic a p p r o a c h to t h e problem of life, a n d exhibited w h a t m a y be called t h e historical i m a g i n a t i o n in r e a c t i n g to t h e social s i t u a t i o n . T h i s a g a i n w a s a r e v o l u t i o n a r y idea, as a g a i n s t t h e g e n e r a l i m p r e s s i o n of t h e H i n d u outlook in a mythological past, uncritical a n d vague in its a p p r o a c h to problems, to which it reacted unrealistically. Nervertheless, as long as the m a i n e m p h a s i s o f S i k h i s m till t h e t i m e o f G u r u A r j a n w a s o n B h a k t i (Devotion), S i m r a n (i.e. S m a r a n or Meditation) a n d general piety, t h e H i n d u still could recognize i t a s s o m e t h i n g n o t v e r y unfamiliar. Consequently, during this period high caste Hindus, particularly of the K h a t r i (Kshatriya) caste, came under its influence, w i t h a good a d m i x t u r e o f t h e o t h e r c a s t e s , h i g h a n d low. B u t w i t h t h e r e v o l u t i o n a r y t u r n t o w a r d s r e s i s t a n c e a n d m i l i t a r i s m w h i c h S i k h i s m s p p e a r e d t o t a k e after t h e m a r t y r d o m of G u r u Arjan, it p r e s e n t e d to the average H i n d u a s o m e w h a t u n f a m i l i a r e m p h a s i s . While H i n d u i s m h a d a glorious heroic p a s t , it h a d ceased to h a v e a realistic a p p e a l because of t h e mythological m a n n e r o f i t s p r e s e n t a t i o n o f w a r . T h e H i n d u s failed t o r e a l i z e t h a t the Asuras and Rakhasas (Demons and Monsters) of the 10. Sikhism is apparently monotheistic, thought its cosmology is much wider than simple monotheism would imply.


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l e g e n d s a n d m y t h s o f h i s religious fictions w e r e h e r e a n d n o w i n t h e s h a p e o f t h e t y r a n t s o f t h e s e l a t e r t i m e s . T h i s l i n k h e could not provide, for his a p p r o a c h w a s fictional a n d mythological. Hence to the average Hindu, Sikhism was strange and startling, which he could n o t fit i n t o h i s n o t i o n s . T h e d y n a m i c view of h i s t o r y w h i c h h e did not h a v e could alone h a v e justified S i k h i s m t o h i m . Hence, while G u r u Hargobind and his son a n d grandson, G u r u Tegh B a h a d u r and G u r u Gobind Singh, engaged in a mighty c r u s a d e , t h e H i n d u stood aloof g e n e r a l l y . I t w a s t h o s e w h o stood practically outside the pale of orthodox H i n d u i s m — t h e J a t s , Kalals, Carpenters and other workers, who mainly carried the b u r d e n of t h e n e w revolutionary p r o g r a m m e o f t h e G u r u s . T h e h i g h e r c a s t e s c a m e in only in a trickle. T h a t , however, is t h e g e n e r a l p a t t e r n of all ideological a n d social revolutions. T o t u r n now t o t h e H i n d u hill chiefs w h o c a m e i n conflict with G u r u Gobind Singh. They were, despite their petty p r i n c i p a l i t i e s , e x t r e m e l y p r o u d scions of families w h i c h h a d long r u l e d over t h e s e a r e a s . T h e y w e r e , b e s i d e s , u n d e r t h e i n f l u n e n c e of an age-long religious a n d social c o n s e r v a t i s m , difficult to s h a k e o u t of its old r u t s . As a m a t t e r of fact, t h e s e a r e a s to t h i s d a y c o n t i n u e t o b e m o r e conservative t h a n t h e n e i g h b o u r i n g p l a i n s o f t h e P u n j a b . T h e society w h i c h t h e s e chiefs r e p r e s e n t e d w a s c h a r a c t e r i z e d by a g r e a t incapacity to a d j u s t itself to t h e c h a n g i n g d e m a n d s of historical forces, w h i c h h a d long b e e n a f e a t u r e of H i n d u society. H i n d u i m a g i n a t i o n h i t c h e d itself t o a h o a r y p a s t , w h i c h coloured its e n t i r e a p p r o a c h to life; a n d by s h u t t i n g o u t a d y n a m i c view of history, r e n d e r e d itself static a n d helpless a g a i n s t aggression. I n d i a of t h e p a s t , of course, w a s a v a s t world in itself— a c o n g l o m e r a t i o n of n u m e r o u s k i n g d o m s ; a n d a u n i t or a c o u n t r y only in t h e s e n s e t h a t its people h a d a c o m m o n social code, w h i c h p r o v i d e d t h e irreducible m i n i m u m t h a t b o u n d t h e m i n w h a t m a y be called an ethico-socio-spiritual entity. T h i s society, s p r e a d over s u c h a v a s t a r e a for t h a t a g e o f p r i m i t i v e c o m m u n i c a t i o n s , s e p a r a t e d at every few miles by differences of customs a n d language, w a s m o r e o v e r g o v e r n e d by a rigid c a s t e - s y s t e m , a s s u m e d to be e s t a b l i s h e d by t h e gods t h e m s e l v e s a n d a d m i t t i n g of no reform or r e o r i e n t a t i o n . The n e w i d e a l s of G u r u Gobind Singh, w h i c h could be fulfilled only by a people w h o could e n t e r t a i n t h e view of a d y n a m i c society, a n d who could m a k e a d j u s t m e n t s to t h e u n s p a r i n g d e m a n d s o f h i s t o r y a n d h a d vision a n d foresight, w e r e n o t only n o t u n d e r s t o o d b y t h e h i g h e r c a s t e s a n d c l a s s e s a m o n g

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the Hindus, b u t were actually violently opposed by t h e m . It w a s still a n o t h e r i n s t a n c e o f t h e p a t i e n t s t a b b i n g t h e p h y s i c i a n , o r t h e riders on the boat attacking the pdot in mid-stream whde the t e m p e s t w a s raging. N o t t h a t t h i s i s a r a r e p h e n o m e n o n i n history. T h o s e w h o h a v e s o u g h t t o b e n e f i t m a n k i n d a t t h e cost o f t h e i r comfort a n d life, h a v e b e e n p a i d b a c k only w i t h indifference, c a l u m n y a n d h o s t i l i t y . So, G u r u G o b i n d S i n g h m e t w i t h d i s a p p r o v a l from t h e B r a h m i n s w h o t h o u g h t h e w a s s u b v e r t i n g t h e a n c i e n t b a s i s o f society w h e n h e s o u g h t t o b r i n g all t h e c a s t e s (the four vamas) t o g e t h e r , like h i s p r e d e c e s s o r s in t h e H o u s e of N a n a k . T o t h e conservative m i n d t h e n e w s y n t h e s i s o f H i n d u i s m , w h i c h G u r u Gobind S i n g h s o u g h t t o formulate, w a s unintelligible. It looked u p o n t h e new m o v e m e n t in t h e n a t u r e of heresy a n d apostasy. T h e H i n d u chiefs a n d feudal lords, w h o h a d t h e i r o w n v e s t e d i n t e r e s t s to serve, a n d like all m e m b e r s of t h e i r class, would m a k e all k i n d s of compromises w i t h those m o r e powerful t h a n themselves (in t h i s case o f M u g h a l s ) i n o r d e r t o r e t a i n t h e i r privileges, w o u l d n a t u r a l l y b e w i t h t h e i r o v e r l o r d s a g a i n s t a l e a d e r like t h e G u r u , whose m o v e m e n t w a s subversive of authority. While on t h e one h a n d t h e y w e r e a n x i o u s n o t t o fall foul o f t h e M u g h a l viceroys, who held them under the terror of their authority, on the other t h e y w e r e as m u c h afraid of a m a s s - m o v e m e n t of t h e less privileged o r d e r s . S u c h a m o v e m e n t m e a n t a c h a l l e n g e to t h e m s e l v e s a n d to t h e i r h e n c h m e n . H e n c e t h e v i r u l e n t o p p o s i t i o n o f t h e H i l l Chiefs o f t h e lower Sivalik r a n g e s , a r o u n d t h e p r e s e n t districts o f N a h a n , H o s h i a r p u r , K a n g r a a n d M a n d i , t o t h e n e w O r d e r o f G u r u Gobind S i n g h . T h e y h a d i n h e r i t e d t r a d i t i o n s o f f i g h t i n g from t h e i r a n c e s t o r s , b u t t h e i r r u l e w a s t h a t o f a n oligarchy, g i v e n t o i t s p r i v i l e g e s a n d p l e a s u r e s , p l a y i n g p e t t y power-politics, a n d afraid o f c h a n g e , w h i c h , moreover, t h e y d i d n o t u n d e r s t a n d . T H E HEROIC PAST As s t a t e d by h i m s e l f in Bachitra Natak ( a l r e a d y r e f e r r e d to) G u r u G o b i n d S i n g h felt called u p o n b y t h e L o r d t o 'go i n t o t h e terrestrial world a n d establish t h e faith; a n d further to t u r n m a n k i n d a w a y from senseless practices'. T h e m a n d a t e o f t h e Lord r a n : 'Spread righteousness a n d defeat a n d destory the wicked a n d evd-doers e v e r y w h e r e : To s p r e a d righteousness, to uphold holy m e n a n d t o u p r o o t t h e w i c k e d r o o t a n d b r a n c h ' 11

11.



Larger excerpts from Vichitra Natak are reproduced in translation elsewhere in this book.

4y

T h i s s t a t e m e n t o f h i s life's m i s s i o n t h u s e x p r e s e d i n mythological t e r m s p o i n t s clearly t o t h e o v e r - r i d i n g i d e a i n t h e G u r u ' s m i n d to p r e p a r e h i m s e l f a n d h i s foUowers for a c r u s a d e in defence of faith a n d h o n o u r w h i c h t h e M u g h a l overlords of h i s d a y w e r e so r u t h l e s s l y a t t a c k i n g , a n d to e n d a s i t u a t i o n in w h i c h a n o n - M u s l i m could live only in t h e m o s t object s e r v i t u d e . T h i s , of course, does n o t imply all t h a t a 'political' p r o g r a m m e in t h e s e t i m e s w o u l d imply or i n c l u d e , like a r e v o l u t i o n a r y p l a n to w r e s t power and to deprive t h e occupants of t h e royal seat of their positions. As time passed, some of t h e s e objectives, by t h e i n e s c a p a b l e logic o f e v e n t s , did g e t i n c o r p o r a t e d i n t o t h e g e n e r a l m o v e m e n t of S i k h i s m , a n d s o v e r e i g n t y did as a m a t t e r of fact p a s s from t h e a r r o g a n t b u t effete M u g h a l lords to t h e unprivileged multitudes, so t h a t Bulleh S h a h , t h e Sufi poet of e i g h t e e n t h c e n t u r y P u n j a b , felt c o n s t r a i n e d t o s u m u p t h e political s i t u a t i o n t h u s : God in His Inscrutable Will has conferred kingship on the wearers of rough blankets' . The haughty Mughals are forced from frustration to swallow poison bowls. There is in these times such a tendency particularly among t h e y o u n g e r , u n i v e r s i t y - e d u c a t e d i n t e r p r e t e r s of S i k h i s m to view t h e life-work o f G u r u G o b i n d S i n g h o n t h e a n a l o g y o f t h e c a r e e r s of t h e c r e a t o r s of political a n d ideological revolutions of o u r t i m e s , s o t h a t w r o n g perspectives a r e obtained a n d t h e t r u e a n d historical figure o f t h e G u r u - s a i n t , G o d - i n s p i r e d s u p e r m a n a n d c r u s a d e r , b u t no c a r v e r o u t of political o r d e r is likely to be r e d u c e d to t h a t of a m e r e r e v o l u t i o n e r y a n d i d e o l o g u e . T h e G u r u ' s life w o r k w a s much deeper and of a m u c h more lasting character t h a n t h a t of t h e c r e a t o r of a r e v o l u t i o n , a l b e i t o u t of h i s w o r k r e v o l u t i o n a r y m o v e m e n t s a n d far-reaching c o n s e q u e n c e s affecting t h e destinies of peoples a n d n a t i o n s flow, as did from t h e w o r k of o t h e r founders o f f a i t h s . H e fixed m e n ' s m i n d s o n t h e i d e a l — t h e q u e s t for r i g h t a n d t r u t h — f r o m w h i c h c r u s a d i n g action n a t u r a l l y flowed, idtimately to bring down those in the seats of arrogant a n d i n i q u i t o u s power. T h e G u r u ' s early life, first a t A n a n d p u r w h e r e h i s holy father, G u r u T e g h B a h a d u r w a s living, a n d after h i s m a r t y r d o m , a t t h e r e t r e a t o f P a o n t a w h e r e a l a r g e force g r e w a r o u n d h i m a n d h e c a m e t o b e looked u p o n a s a p o w e r t o b e r e c k o n e d w i t h b y t h e n e i g h b o u r i n g chiefs, i s d e s c r i b e d i n s u m m a r y h i n t s i n Bachitra 2

12.

Refers no doubt to the leaders of the bands of Sikh peasants.

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Natak, t h a n w h i c h n a t u r a l l y t h e r e i s n o m o r e t r u s t w o r t h y testimony: I was brought (from the eastern parts) into the Punjab land, And fondled by various nurses. I was looked after in a variety of ways, And given instruction in several arts. When I came of the age to handle affairs of faith, My father departed to the Abode of the Lord. When the management of the e s t a t e devolved on me, I advanced the Cause of faith with my best endeavour. In various forests did I pursue the chase, And h u n t the bear, the nilgao and the stag. Later I changed my abode to new parts, And turned my attention to setting up the town of Paonta. There I enjoyed a rich life on the banks of the J a m u n a . And saw various kinds of wonderful sights. Many a tiger of that area did I kill, As well as pierce nilgao and the bear. 13

14

D u r i n g all t h i s p e r i o d , t h e G u r u w a s e n g a g e d i n p e r f e c t i n g himself in m a r t i a l exercises a n d no d o u b t encouraging his followers, whose n u m b e r s were ever on the increase by those who came to join h i m from t h e p l a i n s of t h e Panjab, to imbibe a similar discipline of a r m s . He w a s also, as s t a t e d in t h e lines q u o t e d above, 'advancing t h e c a u s e o f faith,' w h i c h m e a n s i n c r e a s e i n t h e n u m b e r o f d e v o u t followers o f S i k h i s m w h o i m b i b e d t h e f a i t h from t h e s i g h t a n d w o r k o f t h e G u r u himself. P r e s u m a b l y a l a r g e p o r t i o n o f t h e devotional h y m n s of t h e G u r u ' s own composition belongs to this period w h e n , w e a r e told, h e w o u l d r i s e a t e a r l y d a w n , e n g a g e i n p r a y e r a n d meditation, a n d compose t h e h y m n s a n d p r a y e r s w h i c h a r e now p a r t o f t h e d a i l y p r a y e r o f t h e S i k h s . Here no doubt acounts of t h e increasing atrocities of t h e Mughals would reach the G u r u . His influence a n d power were increasing. O u t i n plains t h e S i k h s w e r e r a i s i n g m a t e r i a l resources t o build u p t h e G u r u ' s s t r e n g t h , a s i s testified b y s o m e o f t h e 'hukamnamahs'or C o m m a n d - E p i s t l e s of t h e G u r u to t h e S i k h s , w h o w e r e called u p o n from t i m e t o t i m e t o c o n t r i b u t e m o n e y a n d equipment to the community store. As the G u r u was contemplating a crusade against the 13. The Guru was nine years old when Guru Tegh Bahadur was martyred in 1675. 14. Anandpur was like a principality of which the Guru was in a sense the chief, with duties secular as well as religious.


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o p p r e s s o r s of h i s day, i n v o k i n g t h e s p i r i t of sacrifice a n d h e r o i s m , h e h a d t o m e e t opposition from wholly u n e x p e c t e d q u a r t e r s — t h e hill chiefs of t h e n e i g h b o u r h o o d . As t h e Bachitra Natak s a y s : Then did the Raja Fateh Shah turn his hostility on us, And engaged in war without cause. This was really concerted attack on t h e G u r u by an alliance o f s e v e r a l hill r a j a s , a l r e a d y r e f e r r e d to. T h e r e s u l t w a s t h e g r e a t b a t t l e o f B h a n g a n i , i n w h i c h t h e G u r u w o n a g r e a t victory. T h e r e were a series of other battles at a n d around A n a n d p u r , to which t h e G u r u l a t e r o n m o v e d . T h e a c c o u n t s o f t h e s e b a t t l e s a r e given in t h e Bachitra Natak, c o m p o s e d by t h e G u r u m u c h before t h e t i m e w h e n t h e r i s i n g crisis led h i m t o give a n e w s h a p e t o t h e Sikh Church in initiating the Baptism of Steel. CHARACTERISTICS OF THE HEROIC POETRY COMPOSED AND SPONSORED BY T H E GURU During his residence at Anandpur, P a o n t a a n d his h u n t i n g excursions i n t h e hills, t h e G u r u m u s t h a v e come m u c h i n contact w i t h t h e c u l t o f D u r g a , called Devi o r t h e G o d d e s s , w h o according t o I n d i a n mythology, i s t h e c o n s o r t o f S h i v a , a n d i n h e r v a r i o u s m a n i f e s t a t i o n s i s S h a k t i , t h e C r e a t i v e F o r c e a s well a s C h a n d i , t h e D e s t r o y e r of evil, conceived to be e m b o d i e d as killer of asuras or demons. She wears several names in various parts of the country. She is k n o w n as C h a m u n d a , Kali, Kalika, Bhavani, M a n g a l a , H i n g u l a a n d b y s e v e r a l o t h e r n a m e s . T h e mythological t a l e o f t h e b a t t l e s b e t w e e n C h a n d i a n d t h e asuras i s n a r r a t e d i n the M a r k a n d e y a P u r a n a . In this tale Chandi, the goddess, is conceived as riding to b a t t l e on a Lion, wielding w e a p o n s w i t h h e r eight h a n d s , w a d i n g t h r o u g h t h e blood of t h e s l a u g h t e r e d asuras, w e a r i n g a g a r l a n d of t h e i r severed h e a d s a n d a t t e n d e d by h o s t s of m a l e a n d female goblins, l u x u r i a t i n g i n t h e c a r n a g e m a d e b y h e r , a n d d r i n k i n g t h e i r f i l l o f t h e blood split. S u c h i s t h e conception o f 15

16

15. He was the Raja of Tehri Garhwal, an area comprising modern Dehra Dun, and neighbouring Paonta on the other bank of the Jamuna. 16. The Guru was moving much in the area along the upper reaches of the Sutlej. Hence the appropriateness of naming the lake leading to the Bhakra Dam after him, Gobind Sagar. A large rock at Mandi marks the spot where he is reported to have meditated in the bed of the river Beas. At Nahan which he visited at the invitation of its friendly Raja, Medani Prakash, his camping spot is marked by a Gurdwara, at less than a furlong from the royal residence. Inside the place, in the State Hall, a sword, on the hilt of which the Guru's name is embossed in Gurmukhi, is kept as an article of special note. This was the Guru's gift to the Raja.

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C h a n d i , familiar to t h e H i n d u mind, a n d doubtlessly literally believed in and worshipped in her awesome images in temples s a c r e d t o h e r . S u c h t e m p l e s a r e found i n a U p a r t s o f t h e c o u n t r y , a n d i n l a r g e r p l a c e s s h e m a y h a v e a special t e m p l e e r e c t e d t o h e r , a l o n g w i t h o t h e r t e m p l e s s a c r e d t o o t h e r deities like K r i s h n a a n d Shiva and others. B u t the Devi cult is particularly prevalent in t h e hill a r e a s , a n d u p t o now in t h e districts of H o s h i a r p u r , K a n g r a , Simla, N a h a n and in Himachal Pradesh in general her worship i s t h e m o s t p o p u l a r . S h e i s p r o p i t i a t e d for all k i n d s o f b o o n s a n d a g a i n s t a U m a n n e r o f ills. 17

T h e story of D u r g a (Chandi) a p p e a r s to h a v e deeply fascinated t h e G u r u , as symbolising t h e m i g h t of t h e Divine A r m in chastising a n d c a s t i g a t i n g t h e evil p o w e r s . A s s h o w n e l s e w h e r e i n t h i s book, d e e p a n d a b i d i n g f a i t h i n t h e u l t i m a t e succour o f t h e good a n d t h e holy by t h e Lord of t h e Universe is a cardinal principle in the religion formulated by G u r u N a n a k , a n d communicated and ree m p h s i z e d w i t h s u c h force a n d v e h e m e n c e b y his successors. S u c h f a i t h i s i n accord also w i t h t h e oft-quoted f a m o u s w o r d s i n t h e Gita, i n w h i c h t h e L o r d h a s h e l d o u t t h e a s s u r a n c e o f i n t e r v e n i n g i n t h e affairs o f t h e u n i v e r s e i n t h e a g e s w h e n r i g h t e o u s n e s s h a s t e n d e d t o suffer a s e t b a c k . A s a m p l y s h o w n e l s e w h e r e from q u o t a t i o n s from t h e c o m p o s i t i o n s o f G u r u N a n a k , G u r u A r j a n j a n d G u r u Gobind S i n g h , t h i s f a i t h i s p i v o t a l i n t h e cosmology a n d p h i l o s o p h y o f S i k h i s m , w i t h o n l y t h i s difference t h a t d i v i n e intervention w a s looked u p o n as t h e a s s u r a n c e of t h e u l t i m a t e t r i u m p h o f Right despite its a p p a r e n t tribulations, a n d n o t t h r o u g h t h e easy, m i r a c u l o u s i n t e r v e n t i o n of t h e gods, w h i c h a superficial view o f m y t h o l o g y w o u l d t e n d t o e n c o u r a g e . S i k h i s m r e c o g n i z e d t h e inevitable necessity of a b i t t e r struggle, involving deep suffering a n d m a r t y r d o m for God's s a i n t s a n d c r u s a d e r s i n t h e w a r a g a i n s t evd. S i k h i s m gave p o i g n a n t reality, b y t h e m a r t y r d o m u n d e r g o n e b y t w o o f i t s P r e c e p t o r s a n d t h e t r i b u l a t i o n s faced b y t h e G u r u a n d countless Sikhs, to the idea of Dharma-Vir or the Crusader for faith. He w a s conceived to be t h e divinely-inspired hero, fighting for t h e i d e a l a n d n o t for a w o r l d l y objective. S u c h w a s t h e G u r u himself, a n d s u c h t h e c a r d i n a l p r i n c i p l e i n c u l c a t e d b y h i m . T h e vision which e m e r g e s in t h e m e d i t a t i o n s of t h e T e a c h e r s of Sikhism i s m o r e i n accord w i t h t h e d e e p e r reality a t t h e core o f t h e m y s t e r y 17.

There are a large number in the plains, particularly the hills of the Panjab.

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of t h e u n i v e r s e t h a n t h e commonly p r e a c h e d mythological view of a n inexplicable m i r a c u l o u s i n t e r v e n t i o n . T h e c o m m o n l y accepted view w o u l d t e n d t o stifle effort a n d s t r u g g l e , a n d t o lodge t h e u p h o l d i n g of t h e R i g h t in t h e m y s t e r i o u s p o w e r of t h e gods r a t h e r t h a n i n t h e p u r e will a n d u n d y i n g i d e a l i s m o f t h e h u m a n spirit, resolved t o u n d e r g o all suffering a n d t o flinch from n o t r i a l i n d e f e n d i n g R i g h t . T h i s w a s t h e i n h e r e n t difference w h i c h g a v e t o Sikhism such power to initiate, to move a n d to budd, as against t h e t r a d i t i o n a l c r e e d s w h i c h left t h e m i n d p e r p l e x e d a n d u n p r e p a r e d for heroic e n d e a v o u r . T h e D u r g a - C h a n d i l e g e n d h a d i n i t all t h e e l e m e n t s w h i c h , a s t h e G u r u perceived, could serve a s a n a n a l o g y o r allegory o f t h e s i t u a t i o n i n t o w h i c h t h e people of I n d i a w e r e t h r o w n for c e n t u r i e s u n d e r t h e heels of arrogant, r u t h l e s s t y r a n t s . Symbolical references to t h e Divine M i g h t o p e r a t i n g as mythological deities a r e s c a t t e r e d in h u n d r e d s of h y m n s of t h e Sikh Scripture, a n d the whole t r a d i t i o n a n d its m e a n i n g w e r e familiar t o t h e S i k h s , a s t o H i n d u s in general. In t r a n s p a r e n t references to t h e t y r a n t s of their own days, the G u r u s had symbolised them as t h e demons, so m u c h familiarized to t h e p o p u l a r i m a g i n a t i o n by mythology. To d e s t r o y tyranny the Sword m u s t be unsheathed—the Sword as the might of India, to s t r i k e a g a i n s t t h e D e m o n s of t h e s e l a t e r t i m e s . U n l e s s t h e s o u l o f I n d i a could b e a r o u s e d t o b u r n all t h i s t y r a n n y i n t h i s m i g h t y flame, t h e r e w o u l d b e n o e n d t o h e r ills. B y a r o u s i n g t h i s s p i r i t alone could t h e G u r u fulfil t h e Lord's m a n d a t e , a s s t a t e d i n Bachitra Natak, 'to d e s t r o y t h e wicked r o o t a n d b r a n c h . ' On m e d i t a t i n g t h i s l e g e n d a n d i t s m e a n i n g , i t s d e e p e r significance a n d its appkcability b e c a m e all t h e more a p p a r e n t a n d powerfully appealing. The Durga-legend w a s stdl a living faith with v a s t m a s s e s o f t h e I n d i a n people, w h o believed literally i n t h i s goddess h a v i n g d e s t r o y e d t h e D e m o n s , e m b o d i m e n t s o f evd, a t s o m e t i m e in the hoary past. And this faith postulated the reappearance of the goddess as representative of t h e Divine Might (Shakti) to a p p e a r once a g a i n t o destroy evd. I t w a s prophesied a n d believed t h a t a t a time w h e n the e a r t h would be oppressed with evd, t h e last I n c a r n a t i o n o f t h e Lord, caUed K a l k i w o u l d a p p e a r o n e a r t h , a n d clear i t o f u n g o d l y e v d - d o e r s . T h i s e v e n t w a s t h o u g h t t o a w a i t c o n s u m m a t i o n a t some t i m e i n t h e i n d e t e r m i n a t e future, b u t t h e r e w a s t h e s u r e s t a n d firmest conviction t h a t w h e n t h e conditions s o demanded a n d the right m o m e n t came, the Lord as Kalki would appear to initiate the new mdlenium (a new Sat-yuga).

INVOKING INDIA'S HEROIC TRADITIONS 54

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T h e c r e a t i v e g e n i u s o f G u r u G o b i n d S i n g h l a y i n clearly reading t h e symbolical m e a n i n g s of t h e legends of Durga, Rama, K r i s h n a , K a l k i a n d o t h e r s . T h e D e m o n s w e r e n o t r a m p a n t only i n t h e r e m o t e past', c a l c u l a t e d a c c o r d i n g t o H i n d u m y t h o l o g y i n t e r m s of h u n d r e d s of t h o u s a n d s of years. Nor was t h e Promised A p p e a r a n c e o f t h e Lord, similarly t h o u s a n d s o f y e a r s a w a y . T h a t w a s precisely, h o w e v e r , a s t h e I n d i a n m i n d r e a d t h e m e a n i n g o f h u m a n history : t h e Lord's intervention w a s in t h e hoary past and an indeterminate future. No one t h o u g h t as to w h a t the meaning of the events of the recent past and the present was. It w a s t h o u g h t as if by some inscrutable law, the divine processes w e r e s u s p e n d e d n o w a n d from o f l a t e , a n d for t h e n e a r f u t u r e . A strangely imperceptive and unrealistic appraisal of the h u m a n situation! T h e G u r u s a w a n d w i s h e d h i s c o n t e m p o r a r i e s t o realize t h a t t h e D e m o n i a c forces w e r e t h e r e , a n d p e r f o r m i n g t h e i r devil's dance in this holy l a n d of piety a n d faith. T h e A s u r a s were not far; t h e y w e r e t h e r e in t h e form of every m a r a u d e r , every a r r o g a n t a g e n t o f t h o s e w h o h e l d t h e r e i n s o f p o w e r . T h i s w a s precisely t h e moment w h e n a new Chandi m u s t appear, w h e n the Sword m u s t b e u n s h e a t h e d a n d a t e r r i b l e r e v e n g e b e t a k e n for all t h a t t h e s e generations of tyrants h a d done to the land. There were the Demons, ever-present, and there m u s t ever be Durga-Chandi in action against t h e m , resplendent in h e r eight arms, mounted on t h e L i o n o f h e r w r a t h . T h i s w a s t h e significance o f t h e D u r g a l e g e n d for t h e G u r u , a n d t h i s w a s w h y h e got m o r e t h a n one version made a n d recited to those who c a m e to do him reverence. N o t w i t h e m p t y p i e t y , divorced from action, b u t w i t h t h e zeal for heroic e n d e a v o u r m u s t h i s followers b e filled. POETIZATION OF THE LEGEND Three versions of the Chandi-legend are extant in the vast c o m p i l a t i o n called Dasam Granth, a s c r i b e d w h o l l y or in p a r t to t h e Guru. Two of these are in Braj, in various metres, as w a s the c u s t o m i n t h i s l i t e r a r y e r a , called R i t i K a l o r t h e A g e o f T r a d i t i o n in H i n d i p o e t r y . T h i s a g e followed a r i g i d p o e t i c code, s o m e t h i n g like the e x t r e m e form of neo-classicism in s i x t e e n t h a n d seventeenth century Italy and France. These versions are a p p a r e n t l y by two different poets, in view of t h e distinct c h a r a c t e r i s t i c s o f style w h i c h b e l o n g t o e a c h . M o r e o v e r , i n e a c h

of t h e s e t h e r e a r e long p a s s a g e s in t h e t o n e of a d o r a t i o n of t h e goddess as coming from one w h o subscribed to t h e creed of D u r g a w o r s h i p . T h i s itself w o u l d t h r o w s t r o n g d o u b t o n t h e G u r u ' s a u t h o r s h i p of t h e s e v e r s i o n s , s h o u l d a n y o n e s e r i o u s l y t h i n k of a d v a n c i n g s u c h a claim. To t h e G u r u , C h a n d i is a symbol, an a b s t r a c t i o n — t h e s p i r i t o f a r o u s e d h e r o i s m , t h e S w o r d , Divine Might. He is no believer in t h e mythological a n d historical goddess a s t h e object o f c r e d a l w o r s h i p , w h o h a s b e e n c a r v e d a n d m o u l d e d i n figures a n d t o w h o m t e m p l e s h a v e b e e n e r e c t e d . B u t t h a t i s precisely w h a t t h e a d o r a t i o n pieces i n s e r t e d i n t h e legend-versions signify. T h e y p r e s e n t t h e l i t e r a l goddess of p o p u l a r w o r s h i p , a n d not the abstraction or t h e spirit. The G u r u h a s in diverse places distinctly disavowed a n y association w i t h a u a t a r - w o r s h i p , a n d h a s i n a h u n d r e d w a y s affirmed h i s i m p e r i s h a b l e m o n o t h e i s t i c f a i t h i n t h e O n e E t e r n a l Lord o f G u r u N a n a k ' s conception. T h i s h e h a s d o n e t o indicate h i s s t a n d a b o u t D u r g a - w o r s h i p , a s also a b o u t t h e w o r s h i p o f R a m a a n d K r i s h n a a n d o t h e r gods, i n t h e i r l i t e r a l a s p e c t s a s h i s t o r i c a l d e i t i e s o f p o p u l a r w o r s h i p . T o h i m ah t h e s e names—the synonyms of Chandi, particularly Maha-Kalika and Bhagauti, and the names R a m a and Krishna, Narayana, B r a h m a a n d their periphrases—all s t a n d for the One E t e r n a l God, uncreated a n d i m m o r t a l , a n d t h e c r e a t o r o f all ' t h e s e a n d o f t h e infinite universe.' B e s i d e s t h e s e t w o v e r s i o n s in B r a j , a t h i r d v e r s i o n of t h e Durga-legend exists in Punjabi Var or ballad stanzaic verse in a simple, spirited style, devoid of t h e b a r o q u e e m b e l l i s h m e n t s which would be characteristic of t h e professional poets of t h e G u r u ' s court, who w e r e r e a r e d i n t h e t r a d i t i o n o f o r n a t e p o e t r y t h e n i n vogue i n H i n d i . T h e v e r y simplicity of t h e style of t h i s v e r s i o n in P u n j a b i , called v a r i o u s l y Chandi-di-var or Var Sri Bhagauti Ji Ki, l e n d s s t r o n g force t o t h e v i e w t h a t t h i s m u s t b e t h e G u r u ' s o w n composition. T h e G u r u did n o t u s u a l l y compose v e r s e i n P u n j a b i , t h o u g h t h i s t a l e a n d o n e d e v o t i o n a l lyric 'mitar piyare nun hal inuridan da kahna' a r e r e p o r t e d to be by h i m . I e n d o r s e w i t h t h e s t r o n g e s t conviction t h e view w h i c h a s c r i b e s t h e s e c o m p o s i t i o n s to the Guru. Their spirit is so much in keeping with the Guru's own g r e a t personality. I n all t h e s e t h r e e v e r s i o n s t h e p r o g r e s s o f t h e t a l e i s o n 1

19

18

19. 18.

This is the view of their authorship which is strongly held by Macauliffe in his Sikh Religion.

On the Guru's conception of God, a fuller discussion will be found elsewhere in this book.



t r a d i t i o n a l l i n e s a n d d o e s n o t i n a n y c o n s i d e r a b l e m a n n e r differ from t h e P u r a n i c s t o r y . T h e u s u a l d e t a i l s o f t h e D e m o n s h a v i n g grown arrogant of their power and threatened the supremacy of t h e gods, a n d t h e gods' supplication to D u r g a to a p p e a r in t h e field to destroy the Demons, a n d the consequent battles and Durga's victory—such is the p a t t e r n in each. The Demons are of familiar mythology—Madhu and Kaitabh, Sumbha and Nisumbha, M a h i k h a s u r a n d Raktabij along w i t h o t h e r s called Dhumar-lochan, B i r a l a c h h a n d such o t h e r d a r k p r i m e v a l forces of evd, before w h o m R a v a n a and J a r a s a n d h a are a m a t t e r of yesterday. Durga is in the m a n n e r of the P u r a n i c tale, equipped with eight arms, riding t h e Lion, a t t e n d e d b y m a l e a n d female goblins. T h e b a t t l e s r a g e in full ferocity. H e r victories a r e c e l e b r a t e d by t h e gods, a n d after destroying t h e d e m o n s , s h e r e s t o r e s t h e m o n a r c h of h e a v e n , I n d r a , t o h i s t h r o n e a n d r e t i r e s t o h e r abode o n K a i l a s , w i t h h e r c o n s o r t Shiva, t h e e m b o d i m e n t of holy m i g h t .

of this genre in Punjabi. Such are the general characteristics of t h i s version, one of t h e b e s t pieces of n a r r a t i v e p o e t r y in P u n j a b i .

56

T h e a c c o u n t of b a t t l e is in t h e p r e v a l e n t poetic t r a d i t i o n of t h e age. The s i m d e s a n d a t t e n d a n t details are set, a n d anticipated. C e r t a i n o n o m a t o p o e i c effects, m e n t i o n o f w h i c h w o u l d l e a d t h i s a c c o u n t i n t o a critical d i s c u s s i o n of q u a s i - c l a s s i c a l H i n d i p o e t r y , a r e i n t r o d u c e d , all w h i c h i s i n a c c o r d a n c e w i t h t r a d i t i o n , w h i c h no p o e t w i t h t h e a m b i t i o n to be c o n s i d e r e d a m a s t e r - c r a f t s m a n would omit. In t h e end, from t h e windows of h e a v e n a d o r a t i o n a n d flowers a r e s h o w e r e d o n D u r g a b y t h e grateful gods. T h e P u n j a b i v e r s i o n o f t h e l e g e n d i s c o m p a r a t i v e l y briefer t h a n t h e Braj v e r s i o n s a n d n a r r a t e s t h e fight o f D u r g a - C h a n d i w i t h only one m o n s t e r , M a h i k h a s u r — t h e Buffalo-Demon. H e i s t h e b r a v e s t of t h e b r a v e , c a l l i n g forth no e n d of m i g h t y effort on D u r g a ' s p a r t t o defeat a n d destory h i m . This i s i n t h e best t r a d i t i o n of Indian heroic poetry, in which the adversary is no weakling, b u t calls forth t h e e n t i r e r e s o u r c e s of t h e hero's s t r e n g t h to defeat h i m . T h e r e a r e s o m e stylistic effects, b u t t h e s e a r e m o s t l y similes of a m a n l y c h a r a c t e r s u c h as would be familiar to P u n j a b i l i s t e n e r s of folk p o e t r y of t h e V a r . T h i s as a m a t t e r of fact is a V a r a n d is so called (a var is t h e Punjabi analogue of a popular ballad). The l a n g u a g e is t h e authentic Central Punjabi, spoken by the war-like J a t tribes of the tracts where the propagation of Sikhism h a d been most c o n c e n t r a t e d a n d from w h i c h t h e m a j o r i t y o f t h e G u r u ' s b r a v e fighters w e r e d r a w n . I t s s t a n z a is in t h e V a r t r a d i t i o n , w i t h a few in shirkhandi or b l a n k v e r s e . T h i s too is in t h e a c c e p t e d t r a d i t i o n

57

SOME CHARACTERISTICS OF THESE CHANDI-TALES T h e m o s t s t r i k i n g f e a t u r e s i n all t h e t h r e e C h a n d i - t a l e s a r e the battle scenes b e t w e e n C h a n d i (Durga) a n d t h e various Demons. The Guru himself as narrator, and the poets who rendered the legend into Braj, (granting t h a t these two Braj versions are by poets other t h a n t h e Guru) are not interested in inculcating the Durga-cult or t h e esoteric aspects of Chandi-worship. Their p r i m a r y a n d m a i n i n t e r e s t lies i n m a k i n g t h e i r v e r s i o n s o f t h e legend t h e vehicle of one significance solely, a n d t h a t is to a r o u s e t h e d o r m a n t s p i r i t o f c r u s a d i n g for f a i t h a n d h o n o u r a m o n g t h e I n d i a n people, t h r o u g h graphic n a r r a t i v e s of t h e tale m o s t redolent of h e r o i s m in t h e m y t h o l o g y of t h e l a n d . W h d e t h e s t o r y of R a m a and his w a r with R a v a n a is equally illustrative of the struggle of R i g h t a g a i n s t W r o n g , i t i s overlaid w i t h m u c h a n c i l l a r y m a t t e r , w h i c h to a c e r t a i n e x t e n t o b s c u r e s t h e core of t h e h e r o i c t h e m e . B u t t h e D u r g a s t o r y is a s t o r y of t h e b a t t l e for t h e p r o t e c t i o n of R i g h t i n i t s m o s t e l e m e n t a l form, a n d i n t h e m y s t i q u e w h i c h h a s d e v e l o p e d r o u n d h e r figure t h r o u g h t h e a g e s , D u r g a i s t h e e m b o d i m e n t of R i g h t e o u s M i g h t p a r exceUence, b a t t l i n g e t e r n a l l y w i t h Evil. T o t h e G u r u t h e figure o f D u r g a i s i l l u s t r a t i v e o f t h a t Divine M i g h t w h i c h in age after age i n s p i r e s m e n of God to b a t t l e for f a i t h a n d t r u t h a g a i n s t t h e evil forces, w h i c h a r e , b y a n i n s c u r t a b l e law o f God, p e r p e t u a U y t r y i n g t o d i s r u p t t h e d i v i n e order, a n d a r e a s p e r p e t u a l l y p u t d o w n . F r o m h i s d i v i n e p o e m s t h e G u r u ' s i n t e r p r e t a t i o n of t h e D u r g a - s y m b o l is u n a m b i g u o u s l y clear. I t s t a n d s for t h e E t e r n a l , t h e T i m e l e s s C r e a t o r . T h u s i n one savaiya ( q u a r t r a i n ) o c c u r r i n g w i t h i n t h e f r a m e w o r k o f t h e a u t o b i o g r a p h i c a l Bachitra Natak, t h e G u r u offers a d o r a t i o n to the Lord by mentioning the destruction of the demons who are traditionaUy described as destroyed by D u r g a : Millions of demons, such as Sumbha, Nisumbha, He has destroyed in an instant; Dhumar-Lochana, Chanda, Munda and Makhikhasur He has defeated in a moment; Demons like Chamara, Rana-chichhura, Raktichhana He has slaughtered at a stroke— With such a Master to protect him, why need this servant fear anything? I n t h e a c c o u n t o f h i s p r e - n a t a l a u s t e r i t i e s t h e G u r u calls t h e



t r a d i t i o n a l lines a n d d o e s n o t i n a n y c o n s i d e r a b l e m a n n e r differ from t h e P u r a n i c s t o r y . T h e u s u a l d e t a i l s o f t h e D e m o n s h a v i n g grown arrogant of their power and threatened the supremacy of t h e gods, a n d t h e gods' supplication to D u r g a to a p p e a r in t h e field to destroy the Demons, and the consequent battles and Durga's victory—such is the p a t t e r n in each. The Demons are of familiar mythology—Madhu and Kaitabh, Sumbha and Nisumbha, M a h i k h a s u r a n d Raktabij along w i t h o t h e r s called Dhumar-lochan, B i r a l a c h h a n d s u c h o t h e r d a r k p r i m e v a l forces of evil, before w h o m R a v a n a a n d J a r a s a n d h a a r e a m a t t e r of y e s t e r d a y . D u r g a is ' the m a n n e r of the Puranic tale, equipped with eight arms, riding t h e Lion, a t t e n d e d b y m a l e a n d female goblins. T h e b a t t l e s r a g e in full ferocity. H e r victories a r e c e l e b r a t e d by t h e gods, a n d after destroying t h e d e m o n s , she r e s t o r e s t h e m o n a r c h of h e a v e n , I n d r a , t o h i s t h r o n e a n d r e t i r e s t o h e r abode o n K a i l a s , w i t h h e r c o n s o r t S h i v a , t h e e m b o d i m e n t of holy m i g h t .

of this genre in Punjabi. Such are the general characteristics of

56

T h e a c c o u n t of b a t t l e is in t h e p r e v a l e n t poetic t r a d i t i o n of t h e age. T h e similes a n d a t t e n d a n t details are set, a n d anticipated. C e r t a i n o n o m a t o p o e i c effects, m e n t i o n of w h i c h w o u l d l e a d t h i s a c c o u n t i n t o a critical d i s c u s s i o n of quasi-classical H i n d i p o e t r y , a r e i n t r o d u c e d , all w h i c h i s i n a c c o r d a n c e w i t h t r a d i t i o n , w h i c h no p o e t w i t h t h e a m b i t i o n to be c o n s i d e r e d a m a s t e r - c r a f t s m a n would omit. In t h e end, from t h e windows of h e a v e n a d o r a t i o n a n d flowers a r e s h o w e r e d on D u r g a by t h e grateful gods. T h e P u n j a b i v e r s i o n of t h e l e g e n d is c o m p a r a t i v e l y briefer t h a n t h e Braj v e r s i o n s a n d n a r r a t e s t h e fight o f D u r g a - C h a n d i w i t h only one m o n s t e r , M a h i k h a s u r — t h e Buffalo-Demon. H e i s t h e b r a v e s t of t h e b r a v e , c a l l i n g forth no e n d of m i g h t y effort on D u r g a ' s p a r t t o defeat a n d destory h i m . This i s i n t h e b e s t t r a d i t i o n of Indian heroic poetry, in which the adversary is no weakling, b u t calls forth t h e e n t i r e r e s o u r c e s of t h e hero's s t r e n g t h to defeac h i m . T h e r e a r e s o m e stylistic effects, b u t t h e s e a r e m o s t l y similes of a m a n l y c h a r a c t e r s u c h as would be familiar to P u n j a b i listeners of folk p o e t r y of t h e V a r . T h i s as a m a t t e r of fact is a V a r a n d is so called (a var is t h e Punjabi analogue of a popular ballad). The l a n g u a g e is the authentic Central Punjabi, spoken by the war-like J a t tribes of the tracts where the propagation of Sikhism had been most c o n c e n t r a t e d a n d from w h i c h t h e m a j o r i t y o f t h e G u r u ' s b r a v e fighters w e r e d r a w n . I t s s t a n z a is in t h e V a r t r a d i t i o n , w i t h a few in shirkhandi or b l a n k v e r s e . T h i s too is in t h e a c c e p t e d t r a d i t i o n

57

t h i s version, one of t h e b e s t pieces of n a r r a t i v e p o e t r y in P u n j a b i . SOME CHARACTERISTICS OF THESE CHANDI-TALES T h e m o s t s t r i k i n g f e a t u r e s i n all t h e t h r e e C h a n d i - t a l e s a r e the battle scenes between C h a n d i (Durga) a n d t h e various D e m o n s . The G u r u himself as narrator, and the poets who r e n d e r e d the legend into Braj, (granting t h a t these two Braj versions are by poets other t h a n the Guru) are not interested in inculcating the Durga-cult or the esoteric aspects of Chandi-worship. Their p r i m a r y a n d m a i n i n t e r e s t lies i n m a k i n g t h e i r v e r s i o n s o f t h e legend t h e vehicle of one significance solely, a n d t h a t is to a r o u s e t h e d o r m a n t s p i r i t o f c r u s a d i n g for f a i t h a n d h o n o u r a m o n g t h e I n d i a n people, t h r o u g h graphic n a r r a t i v e s of t h e tale m o s t redolent of h e r o i s m in t h e mythology of t h e l a n d . W h i l e t h e s t o r y of R a m a and his w a r with R a v a n a is equally illustrative of t h e struggle of Right against Wrong, it is overlaid with m u c h ancillary m a t t e r , w h i c h to a c e r t a i n e x t e n t o b s c u r e s t h e core of t h e h e r o i c t h e m e . B u t t h e D u r g a s t o r y is a s t o r y of t h e b a t t l e for t h e p r o t e c t i o n of R i g h t i n i t s m o s t e l e m e n t a l form, a n d i n t h e m y s t i q u e w h i c h h a s developed r o u n d h e r figure t h r o u g h t h e ages, D u r g a is t h e e m b o d i m e n t of Righteous M i g h t p a r excellence, b a t t l i n g e t e r n a l l y w i t h Evil. T o t h e G u r u t h e figure o f D u r g a i s i l l u s t r a t i v e o f t h a t Divine M i g h t w h i c h in age after age i n s p i r e s m e n of God to b a t t l e for f a i t h a n d t r u t h a g a i n s t t h e evil forces, w h i c h a r e , b y a n i n s c u r t a b l e law o f God, p e r p e t u a l l y t r y i n g t o d i s r u p t t h e d i v i n e order, a n d a r e a s p e r p e t u a l l y p u t d o w n . F r o m h i s d i v i n e p o e m s the Guru's interpretation of the Durga-symbol is unambiguously clear. I t s t a n d s for t h e E t e r n a l , t h e T i m e l e s s C r e a t o r . T h u s i n one savaiya ( q u a r t r a i n ) o c c u r r i n g w i t h i n t h e f r a m e w o r k o f t h e a u t o b i o g r a p h i c a l Bachitra Natak, t h e G u r u offers a d o r a t i o n to t h e Lord b y m e n t i o n i n g t h e d e s t r u c t i o n o f t h e d e m o n s w h o a r e t r a d i t i o n a l l y described a s d e s t r o y e d b y D u r g a : Millions of demons, such as Sumbha, Nisumbha, He has destroyed in an instant; Dhumar-Lochana, Chanda, Munda and Makhikhasur He has defeated in a moment; Demons like Chamara, Rana-chichhura, Raktichhana He has slaughtered at a stroke— With such a Master to protect him, why need this servant fear anything? I n t h e account o f h i s p r e - n a t a l a u s t e r i t i e s t h e G u r u calls t h e

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Lord by t h e n a m e Maha-Kalika/Kalika (The E t e r n a l Divine Might), w h i c h is an e x a l t e d form of t h e n a m e of D u r g a , b u t is i n t e n d e d to be, like R a m a a n d H a r i a n d o t h e r d e i t y - n a m e s t o b e a n a m e b y which the E t e r n a l is designated. Bhagauti (Bhagvati), m e a n i n g ' M i s t r e s s of aU p r o s p e r i t y ' , w h i c h is one of t h e n a m e s of D u r g a , is c o n s t a n t l y u s e d b y t h e G u r u a s one o f t h e s y n o n y m s for t h e Lord as symbolised in the might of the Sword of Righteousness, which is d r a w n to protect faith a n d t r u t h against evd. T h u s , t h e r e b e i n g n o theological p r e o c c u p a t i o n s i n t h e m i n d s of t h e n a r r a t o r s , t h e sole a s p e c t of t h e s t o r y of D u r g a w h i c h t h e y w e r e a n x i o u s t o a d u m b r a t e w a s t h e c r u s a d i n g o r m a r t i a l aspect. After n a r r a t i n g r a p i d l y a n d briefly t h e d a n g e r from t h e p o w e r o f d e m o n s , a t w h i c h I n d r a , t h e K i n g o f t h e gods s u p p l i c a t e s Shiva, t h e m i g h t y R u d r a , for h e l p , c o m e s h i s c o n s o r t D u r g a o r C h a n d i i n t o t h e field a g a i n s t t h e s e D e m o n s . T h e r e a r e s e v e r a l o f t h e m , extremely b r a v e a n d capable of r e s u s c i t a t i n g t h e m s e l v e s manifold, as t h e i r h e a d a r e s m i t t e n . This is finely allegorical of t h e i n e x h a u s t i b l e a n d self-proliferating p o w e r o f e v d i n t h e u n i v e r s e against which the Divine Might is constantly w a r r i n g without quite d e s t r o y i n g it finally. T h i s symbolism, in view of its e l o q u e n t phdosophical significance, is allowed to r e m a i n in t h e Braj versions. T h e D e m o n s p u t u p a m o s t d e t e r m i n e d fight, w h i c h i s d e s c r i b e d o n t h e p a t t e r n o f t h e classical a r t o f w a r i n a n c i e n t I n d i a , a s w a r w i t h t h e w e l l k n o w n four wings of t h e army—foot, horse, e l e p h a n t s a n d c h a r i o t s . All m a n n e r o f a n c i e n t w e a p o n s o f w a r , f a m i l i a r t o readers of mythological tales, are brought into use. The kites and b e a s t s o f p r e y , like j a c k a l s a r e s e e n a r o u n d t h e gory dead, a n d t h e goblins, m a l e a n d f e m a l e o f H i n d u d e m o n o l o g y , called B a i t a l , S i d d h a a n d J o g i n i a r e a U b r o u g h t into t h e description. T h e s o u n d effects a r e e l o q u e n t , a n d i n p l a c e s t h e d e s c r i p t i o n s t o u c h g r e a t h e i g h t o f t h e poetic a r t . T h e b a t t l e r a g e s , w i t h indecisive r e s u l t s in various stages. The Demons, who are succeeded by others of t h e i r r a c e , die h a r d , a n d call forth t h e u t m o s t h e r o i s m a n d divine aid to finally d e s t r o y t h e m . This, no doubt, is p a r t i c u l a r l y e m p h a s i z e d n o t o n l y for t h e p u r p o s e o f p o e t i c effect b u t also philosophically to symbolize t h e long-drawn out travail and s u p e r h u m a n c o u r a g e i n t h e c r u s a d e r ( D h a r a m v i r ) t o d e f e a t evd, which would not be destroyed in an i n s t a n t t h r o u g h a miracle. D e m o n after D e m o n — M a d h u a n d K a i t a b h , M a h i k h a s u r , D h u m a r - N a i n , C h a n d a , M u n d a , Rakta-Bij, S u m b h a , N i s u m b h a — the whole u n e n d i n g demoniac race comes to battle with Durga,


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a n d a d a r e u l t i m a t e l y d e f e a t e d . T h i s i s s o i n t h e first a n d s e c o n d v e r s i o n s i n B r a j ; a n d s o also i n t h e P u n j a b i v e r s i o n . T h e p a t t e r n of t h e b a t t l e - s c e n e s is s o m e w h a t u n i f o r m , w h i c h is e x p l a i n e d by two different poets a t t e m p t i n g t h e t h e m e i n t h e s a m e neo-classical tradition. The Punjabi version, most certainly of the Guru's own compostion, opens w i t h t h e adoration of t h e Sword or Divine M i g h t b y t h e n a m e o f B h a g a u t i , t h e significance o f w h i c h h a s b e e n e x p l a i n e d above. After offering w o r s h i p to t h e S u p r e m e L o r d of C r e a t i o n h e r e i n caUed B h a g a u t i (the n a m e b y w h i c h D u r g a i s also k n o w n ) , follows t h e a d o r a t i o n o f t h e n i n e G u r u s w h o w e r e G u r u Gobind S i n g h ' s p r e d e c e s s o r s . T h i s s e q u e n c e i s significant, i n a s m u c h a s t h e G u r u s a r e a n d c a n b e p u t only after God Himself, a n d n o o t h e r deity, big o r s m a d . T h e o m i s s i o n o f t h e t e n t h , t h a t i s himself, from t h i s r o d i s b e c a u s e o f t h e h u m i l i t y a n d m o d e s t y characteristic of t h e G u r u ' s m i n d , j u s t as of h i s p r e d e c e s s o r s w h e n s p e a k i n g a b o u t t h e m s e l v e s . T h i s a d o r a t i o n i s f u r t h e r fodowed b y t h e p r a i s e o f t h e Lord w h o i s a p o s t r o p h i z e d a s t h e c r e a t o r i n t h e p r i m a l age of t h e Sword, t h a t is M i g h t ; l a t e r , of t h e v a r i o u s gods, o f t h e f i r m a m e n t a n d t h e e a r t h . F u r t h e r on, H e i s d e s c r i b e d a s t h e c r e a t o r o f t h e d e m o n s a n d g o d s — t h a t is, e v d n o less t h a n good i n p e r p e t u a l b a t t l e , a n d a s h a v i n g willed t h e d e s t r u c t i o n o f t h e Demons at the h a n d s of Durga. The Lord gave the s t r e n g t h to R a m a to destroy the ten-headed Ravana, a n d Krishna to hurl to the e a r t h b y t h e h a i r t h e t y r a n t K a m s a . Infinite i s t h e Lord, whose knowledge e v e n t h e s a i n t s a n d mystics w h o h a v e p e r f o r m e d s t e r n a u s t e r i t i e s for a e o n s h a v e n o t b e e n a b l e t o c o m p a s s . T h e G u r u ' s faith i n t h e O n e Lord, a n d t h e p u r e l y symbolical interpretation of t h e idea of the gods a n d goddesses a n d of mythology i n g e n e r a l i s e v i d e n t from t h i s , a s also from t h e e n t i r e s p i r i t u a l l i t e r a t u r e of Sikhism for g e n e r a t i o n s t o g e t h e r . This, it is n e c e s s a r y t o e m p h a s i z e , a s i n t h e p a s t a n d e v e n till n o w , s o m e people h a v e h a d confused a n d erroneous notions a b o u t t h e faith of G u r u Gobind S i n g h a n d h i s conception o f t h e S u p r e m e B e i n g . T h e n fodows t h e a c c o u n t o f I n d r a , h a r a s s e d b y t h e g r o w i n g p o w e r o f t h e D e m o n s , a p p r o a c h i n g D u r g a w i t h t h e a p p e a l for succour. S h e r e a d d y c o n s e n t s t o give b a t t l e t o t h e e v d - d o e r s : On hearing Indra's wail Durga laughed a mighty laugh; She sent for her Lion, destroyer of demons in many a field : She assured the gods not to be apprehensive— For the Mighty Mother's ire was aroused the Demons to destroy.



T h e d r u m of battle is struck; terrific is t h e sound of t h e m y r i a d s of t r u m p e t s a n d bugles blown. The two hosts are r a n g e d on the field. Follows t h e d e s c r i p t i o n of w a r in e x p a n s i v e m a n l y similes : Heroes were pierced by spikes, like hail-stones stuck to a tree twig; Those cut with swords were writhing like men maddened with strong wine; Some were shaken out of their hiding as is gold separated from pulverized rock; Maces, tridents, spikes, arrows were speeding with vigour and passion; Heroes with mighty souls were falling dead like those bitten by black cobras.

the field. T h e D e m o n s a r e killed, b u t t h r o u g h t h e i r h e r o i s m i n b a t t l e are covered with glory. So, 'After d e a t h Srawan-Bij w a s s u r r o u n d e d by t h e h o u r i s of h e a v e n — e a c h s e e k i n g to be t h e bride of t h i s m o s t noble groom.' 'In a g r e a t w r a t h K a l i k a ( C h a n d i - D u r g a ) g r a s p e d t h e s w o r d in her right hand;

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Came the heroes into battle wave after wave; Mahikhasur thundered into the field like rain-clouds : 'The mighty Indra himself fled the field before me : What is this petty Durga to face me in arms?' Came Mahikhasur into the field with knights of renown. He unsheathed his mighty two-edged sword. Rushed the heroes, and great slaughter ensued; Blood flowed along like the Ganga from Shiva's own locks. Was struck the battle drum and the hosts were locked in battle; Durga with a lightning jerk drew her sword from the sheath; The demon-destroying sword was drawn to kill the devilish brood; Smashing through skulls it penetrated their frames, Cutting along through the saddle, the horse and the equipage it struck into the solid earth— Penetrating there-through it struck at the horns of the Terrsestrial Bull; Splitting the bodies of the foes, it waved over the Tortoise. T h u s c o n t i n u e s t h i s m i g h t y , cosmic w a r . A t o n e s t a g e a s i n stanza 25, the D e m o n s a p p e a r to be about to gain the field, a n d t h e gods scurry a b o u t in great apprehension. B u t t h i s only provokes D u r g a to a f u r t h e r m i g h t y effort, a n d w i t h h e r s w o r d 'she c u t s off t h e h e r o e s of ( t h e D e m o n ) D h u n a r - N a i n , like u n t o a w o o d c u t t e r felling t r e e s . ' O t h e r s of t h e Demon-lords follow, a n d t h e classic-mythological Sumbha, N i s u m b h a , Srawana-Bij 'heroes tall as towers' enter 20

21

20. For the 'sword' in the original the word 'Chandi' is used. This is still another instance of the Guru using this most appealing word to express a variety of meanings, some of which have been explained earlier. 21. The Bull and Tortoise refer here rhetorically to the support of the earth, as imagined in Indian mythology.

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And cut into t w a i n several t h o u s a n d s a s m i g h t y a s t h e D e m o n Harinakash; Alone she faced t h e i r s e r r i e d r a n k s — T h o u s a n d t i m e s p r a i s e d b e t h y sword-skill!' As the description w a r m s u p , t h e mythological account m e r g e s into t h e contemporary w a r scenes, w i t h M u g h a l a n d P a t h a n heroes of t h e r o y a l forces s e r v i n g for t h e Demon-foes of D u r g a . T h i s no doubt w a s only a n a t u r a l slip into w h a t t h e s e D e m o n s really stood for in t h e G u r u ' s m i n d , w h o t h r o u g h t h e s e mythological-fictitious n a r r a t i v e s w a s re-enacting in a war-excited i m a g i n a t i o n t h e battlescenes o f h i s o w n d a y : Durga the queen grasped her Bhagauti (sword) invoking mighty blessing on it. And striking Sumbha the chief it drank his precious life-blood; Sumbha fell from his saddle. The sword issuing from his wound was dyed in blood, As is a princess wearing robes of red. T h u s e n d s t h i s heroic t a l e , w h o s e p o w e r i s g r e a t t o a n n u l h i s t r a n s m i g r a t i o n w h o c h a n t s it.' T h a t i s so, b e c a u s e i n v o k i n g noble h e r o i s m or c r u s a d i n g for f a i t h is an a c t of p i e t y e q u i v a l e n t to all t h e religious practices w h i c h according to p i o u s H i n d u i s m r e l e a s e a m a n from t h e cycle of b i r t h s a n d d e a t h s . OTHER HEROIC TALES T h e h e r o i c t h e m e p r e d o m i n a t e s i n all t h e t a l e s w h i c h h a v e b e e n versified b y t h e p o e t s a t t e n d i n g t h e G u r u ' s c o u r t . N o t only did h e p a r t i c u l a r l y e m p h a s i z e t h e h e r o i c i m a g e o f God, e v e n a t some r i s k o f a r o u s i n g m i s u n d e r s t a n d i n g a s t o h i s f a i t h b y u s i n g mythological n a m e s r e d o l e n t of h e r o i s m (such as B h a g a u t i , M a h a K a l i k a a n d C h a n d i ) for God o r t h e s y m b o l s o f H i s M i g h t , b u t c o m m a n d e d t h a t in all tales from t h e traditional religious literature t h e heroic t h e m e b e b r o u g h t i n t o t h e g r e a t e s t p r o m i n e n c e . T h u s , in 'Ram Avtar', t h e story of R a m a ' s exile a n d heroic life, t h e b a t t l e s c e n e s a r e n u m e r o u s , a n d follow t h e f i n e s o f t h e D u r g a - b a t t l e s . The battles of Rama against the R a k s h a s h a s are prolonged and



b i t t e r , a n d full o f d o u b t f u l m o m e n t s w h e n victory h u n g i n t h e balance. This is only t r u e to t h e p a t t e r n of his faith in t h e inevitable n e c e s s i t y of t h e b i t t e r e s t s t r u g g l e of Good to o v e r t h r o w Evil.

he revived a n d h a r n e s s e d to a g r e a t n a t i o n a l p u r p o s e . He w a s t h e crusader (Dharmavir) and to him the India of his day was w h a t K u r u k s h e t r a i s described i n t h e o p e n i n g v e r s e o f G i t a a s b e i n g — ' D h a r a m - k s h e t r a ' — t h e l a n d w h e r e t h e b a t t l e for t h e t r i u m p h o f r i g h t e o u s n e s s w a s t o b e fought. H e v i e w e d s e r r i e d before h i m t h e Demons—Mahikhasur and ad the Ravanas, the Kamsas and D u r y o d h a n a s o f h i s o w n d a y . A n d t o fight t h e s e h e u n s h e a t h e d t h e sword, a n d c r e a t e d t h e heroic O r d e r o f t h e K h a l s a . O f t h a t i n a n o t h e r place.

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T h e m o s t significant h e r o i c t a l e i s t h a t w h i c h i s w o v e n i n t o t h e career of K r i s h n a . T h e K r i s h n a of popular a n d p r e v a l e n t H i n d u c o n c e p t i o n i s t h e e t e r n a l W o n d e r Child o r A d o l e s c e n t p l a y i n g e n c h a n t i n g music a n d e n g a g e d in dalliance in t h e idyllic surroundings of Braj. I n n u m e r a b l e poets have, a n d stdl are • p o e t i z i n g t h i s t h e m e o f t h e youthful, playful K r i s h n a . B u t i n t h e ' K r i s h n a - A v a t a r ' of Dasam Granth while t h e t r a d i t i o n a l s c e n e s a r e t h e r e , a n d t h e poet, a t r a d i t i o n a l i s t in s p i t e of h i s association with the Guru, h a s depicted t h a t aspect of the Hindu Pan-Apodo e v e n t o t h e l i m i t s w h e r e i t e n t e r s t h e forbidden zone. B u t h e h a s not omitted to depict also the heroic Krishna, who h u r l s to t h e e a r t h from h i s h a i r t h e t y r a n t K a m s a , o p p r e s s o r o f h i s f a t h e r a n d m o t h e r . A n d n e a r l y half t h e long n a r r a t i v e o f a b o u t 2500 s t a n z a s is taken up with the war against Jarasandha—Kamsa's brotherin-law a n d a v e n g e r . T h e s e b a t t l e d e s c r i p t i o n s a r e m o s t d e t a i l e d , w i t h shifting s c e n e s a n d t h e a t r e s , a n d like t h e final s t a n z a s o f Chandi-di-Var, get m e r g e d i n t o c o n t m e p o r a r y b a t t l e s i n defiance of ad v e r i s i m d i t u d e a n d chronological consistency. This, of couse, i s explained t h e s a m e way. I n t h e m y t h i c a l b a t t l e s o f D u r g a , R a m a and Krishna the Guru's contemporaries saw the battles against t h e m o n s t e r s of t h e i r o w n day, t y r a n n i z i n g over t h e l a n d anciently p e o p l e d b y t h e s e gods a n d h e r o e s . So, w i t h u n c o n s c i o u s p r e o c c u p a t i o n t h e y slip i n t o t h e c o n t e m p o r a r y . I n t o t h e K r i s h n a J a r a s a n d h a b a t t l e s a r e i n t r o d u c e d fictitious a i d e s o f J a r a s a n d h a , p r i n c e s w i t h m e d i e v a l a n d c o n t e m p o r a r y R a j p u t n a m e s — s u c h for e x a m p l e a s K h a r a g S i n g h (who a l o n e a c c o u n t s for 3 5 0 s t a n z a s ) , A m i t S i n g h , Gaj S i n g h , D h a n S i n g h , H a r i S i n g h , Ajab S i n g h , etc. T h e r e is a m o n g t h e i r a d i e s one A c h a l e s h (King of t h e Hills)— n o d o u b t o n u n c o u n s e i o u s f o r m u l a t i o n o f t h e hill chiefs i n t h e background of Paonta and Anandpur, ever intrigueful and menacing. Then, more wonderful stid, into the Krishna-legend a r e injected M u h a m m a d a n w a r r i o r s o f t h e n a m e s o f T a h i r K h a n , S h e r K h a n , S a i d K h a n , D d a w a r K h a n , D a l e l K h a n , Ajaib K h a n , etc. To a superficial view ad t h i s would be a blemish, w h i c h p e r h a p s i t is. B u t i t s significance, w h i c h i s g r e a t , lies i n t h e fact t h a t t h e re-poetization o f t h e s e t a l e s b y c o m m a n d o f t h e G u r u w a s w i t h t h e p u r p o s e of s t i r r i n g h e r o i c a r d o u r a m o n g a p e o p l e e n e r v a t e d by a passivist phdosophy a n d a n unrealistic mythology. This mythology

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RELIGION VIEWED A S UNIVERSAL BROTHERHOOD

CHAPTER 4


RELIGIOUS TOLERANCE IN THE SIKH CHURCH S i k h i s m inculcated from its inception an a t t i t u d e of positive, w h o l e - h e a r t e d tolerance t o w a r d s all faiths, including t h e Muslim, w i t h w h i c h t h e a n t i p a t h y o f t h e H i n d u a t t h e c r e d a l a n d social levels w a s unconcealed. As said in a n o t h e r chapter, H i n d u e x c l u s i v i s m w a s i n t h e n a t u r e o f a defence m e c h a n i s m a g a i n s t t h e powerful a t t a c k l a u n c h e d b y I s l a m b o t h a t t h e political a n d religious levels. A n d since M u s l i m r u l e w a s t h e o r e t i c a l l y v i e w e d as a theocracy, in which the S h a r i a t or Muslim Canonical Law should be t h e base, t h e H i n d u inevitably t e n d e d to be discriminated against. This bred h a t e , suspicion a n d accumulating intolerace. This p h e n o m e n o n is so well-known t h a t it n e e d n o t be e l a b o r a t e d . T h e scene w h i c h confronted t h e s e n s i t i v e a n d idealistic soul w a s one of t h e i n t o l e r a b l e p r a c t i c e of f a n a t i c i s m c a r r i e d to r e v o l t i n g a n d i n h u m a n l e n g t h s . A n d since s u c h i n t o l e r a n c e w a s fed b y i g n o r a n c e a n d t h e c o n s t a n t evocation o f a n u n e q u a l code f r a m e d so as to t i l t t h e b a l a n c e in favour of one p a r t y , t h e r e e v i d e n t l y a p p e a r e d no w a y of e x t r i c a t i n g t h e l a n d from t h i s vicious circle of ever i n c r e a s i n g b i t t e r n e s s . A m o n g t h e n u m e r o u s sects a n d religious o r d e r s of t h e H i n d u s t h e m s e l v e s , t h e gulf o f r i v a l r y a n d r e c r i m i n a t i o n w a s a s w i d e almost as between Hindu and Muslim. With a childlike p u r b l i n d n e s s t h e H i n d u s r e m a i n e d divided a m o n g t h e m s e l v e s into t h e i r sects, c a s t e s a n d p r i n c i p a l i t i e s a n d n e v e r c o m b i n e d t o face the common enemy, Islam, in the n a m e of Hindudom. Here and t h e r e b i t t e r r e s i s t a n c e did occur, b u t it w a s localized a n d confined, a n d w a s very often t h e fight for t h e i r t h r e a t e n e d privileges by t h e princes whose principalities were menaced by the invading M u s l i m s . N o t till t h e l a t e r p a r t o f M u g h a l r u l e d i d s u c h a

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consciousness arise, a n d t h a t too n o t t h r o u g h t h e efforts o f e i t h e r t h e B r a h m i n s o r t h e Rajputs, t h e accepted s p i r i t u a l a n d t e m p o r a l leaders of Hindudom, but through such groups as the Marathas, the S i k h s and c e r t a i n m i l i t a n t religious H i n d u orders, all of w h i c h w e r e composed largely of people from t h e lower levels of t h e c a s t e h i e r a r c h y . T h i s story h a s b e e n t o u c h e d o n i n m o r e d e t a i l s i n a different c h a p t e r . HINDU AND MUSLIM SAINTS T h e H i n d u c o n f r o n t a t i o n w i t h I s l a m , w h i l e i t took t h e form o f a n a r m e d conflict m u c h l a t e r , a t a p e r i o d w h e n M u s l i m r u l e i n I n d i a h a d b e e n i n e x i s t e n c e for a l m o s t five c e n t u r i e s , a n d w h e n p e r h a p s by t h e operation of a m y s t e r i o u s law of history, H i n d u d o m w a s r a l l y i n g after a long p e r i o d of d e c a d e n c e , h a d o c c u r r e d at a n o t h e r level m u c h earlier. This w a s in t h e t h o u g h t a n d p r o p a g a t i o n of t h e s a i n t s — m a i n l y of H i n d u origin w h o p r e a c h e d t h e i d e a l of O n e n e s s of B e i n g a n d c o n s e q u e n t l y t h e gospel of universal love. This gave currency to i d e a s of tolerance a n d general h u m a n i t a r i a n i s m , a n d t e n d e d t o w o r k t o w a r d s goodwill a m o n g sects a n d g r o u p s . T h e r e w a s a s i m i l a r m o v e m e n t i n I s l a m also, m a i n l y s t e m m i n g from t h e M u s l i m m y s t i c s called Sufis. I t w o u l d be r a s h to conclude t h a t t h e p r o p a g a t i o n of t h e ideas of t h e o n e n e s s of all existence a n d t h e criticism of f a n a t i c i s m a n d e x c l u s i v e n e s s h a d a p a l p a b l e a n d a p p r e c i a b l e effect on t h e people as a w h o l e . Those w h o listened t o t h e H i n d u s a i n t s , generally called B h a k t a s , a n d t h e M u s l i m Sufis a n d P i r s (the t w o t e r m s w e r e a l m o s t i n t e r c h a n g e a b l e ) t e n d e d t o live a t t w o levels o f e x p e r i e n c e ; t h e r e w a s t h e e v e r y - d a y e x i s t e n c e g o v e r n e d b y all t h e taboos, h a t e s a n d conflicts w h i c h t r a d i t i o n a l religion b r o u g h t to t h e forefront. T h e r e w e r e also a m o n g t h e more sensitive m e m b e r s of society, w h o c a m e u n d e r t h e influence o f t h e B h a k t a s a n d t h e Sufis, a n d i m b i b e d t h e i r i d e a l s of s p i r i t u a l i t y , a k i n d of p a n t h e i s m w h i c h m a d e for t h e a t t i t u d e of h u m a n b r o t h e r h o o d . S u c h people w e r e a very s m a l l m i n o r i t y . T h e i r i d e a s , a t t r a c t i v e t o t h e m i n d , h a d little effect o n t h e life of t h e c o m m u n i t y — m u c h l e s s on t h e b a s i c policies of t h e S t a t e . I d e a l s a n d s p i r i t u a l u r g e s a r e t h i n g s too fine i n s u b s t a n c e t o b e able t o d o m u c h t o s h a k e o r m o u l d s u c h h a r d m a t t e r s a s policy a n d statecraft. T h e i d e a s a n d i d e a l s o f t h e s a i n t s r e m a i n e d confined t o t h e r e a l m o f e x p e r i e n c e a n d i m a g i n a t i v e vision, a n d did n o t o p e r a t e u p o n t h e h a r d m a t e r i a l o f c o r p o r a t e life, s o a s t o m o u l d it a n d to forge it i n t o a w e a p o n to force c h a n g e s in t h e fabric of society. S u c h o p e r a t i n g , h o w e v e r , w a s , o u t of all s a i n t l y

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societies a n d o r d e r s of medieval India, given to t h e S i k h m o v e m e n t t o effect; s o t h a t it, o f a d t h e s p i r i t u a l m o v e m e n t s , r e s u l t e d i n giving rise to a society or order w i t h v a s t revolutionary p o t e n t i a d t i e s . T h i s t h e m e h a s b e e n developed i n its v a r i o u s facets e l s e w h e r e i n t h i s book. Several erroneous notions are current among students of m e d i e v a l I n d i a n h i s t o r y a n d c u l t u r e r e s p e c t i n g t h e influence o f t h e v a r i o u s k i n d s o f m y s t i c s o n t h e life o f a v e r a g e m a n i n I n d i a i n those t i m e s . S u c h notions g e n e r a d y e x a g g e r a t e vastly t h e influence of mystics a n d s a i n t s on t h e society in its v a s t e r , organized aspects, i n c l u d i n g t h e s t a t e . I d e a s h a v e a w a y of a c q u i r i n g d y n a m i c force only w h e n t h e y b e g i n t o i n f l u e n c e m a s s e s o f m a n k i n d i n t h o s e m a t t e r s w h i c h a r e o f v i t a l c o n c e r n t o t h e m i n t h e i r daily life— w h e n , i n o t h e r w o r d s , t h e y m o v e from t h e p u r e l y n o t i o n a l r e a l m i n t o t h e r e a l m o f social r e a l i t y . T h i s c a n h a p p e n only w i t h people w h o p a t i c i p a t e i n t h e concerns o f n o r m a l c o r p o r a t e existence, a n d s e e k t o p r o t e c t i t s v a l u e s . T h i s c o n d i t i o n i s l a c k i n g i n t h e case o f r e c l u s e s a n d those to w h o m s p i r i t u a l experience exists in a k i n d of social v a c u u m , a t t h e level p u r e l y o f e m o t i o n a n d i m a g i n a t i o n . T h e p a r t i c i p a t i o n of s u c h i n d i v i d u a l s a n d g r o u p s in life is in a f r a g m e n t a r y form, s o t h a t w e h a v e all t h e g r a d e s o f p a r t i c i p a t i o n i n t h e c o r p o r a t e life—from i n s t i t u t i o n a d z e d c h a r i t y , t h r o u g h voluntary reform to stirrings of urges to the reshaping of the s t r u c t u r e o f society a n d s t a t e . During the medieval times in n o r t h e r n India, the shrines of H i n d u a n d M u s l i m m y s t i c s , s a i n t s a n d a s a m a t t e r o f fact, o f a d k i n d s of r e l i g i o u s t e a c h e r s , of v a r i o u s g r a d e s of s p i r i t u a l i t y a n d a w a r e n e s s , w e r e resorted to by people of different castes a n d creeds, without m u c h distinction. People came to t h e m with various m o t i v e s , l a r g e l y worldly, s u c h a s t o b e g for boons o r t o a v e r t disasters, confound e n e m i e s a n d invoke God's favour in other w a y s . I t w a s only a s m a l l m i n o r i t y w h o c a m e w i t h m o t i v e s p u r e l y spiritual or ethical—to learn the higher t r u t h s which might lead t h e w a y to a g r e a t e r r e a d z a t i o n of t h e life of t h e s o u l or of noble conduct. T h e g r e a t e r a m o n g t h e s e mystics a n d t e a c h e r s did i m p a r t s u c h s p i r i t u a l a n d ethical i n s t r u c t i o n , however, according t o theno w n l i g h t s a n d t h e c r e d a l b a c k g r o u n d t o t h e i r faith. M o s t often s u c h i n s t r u c t i o n w o u l d h a v e a k i n d of u n i v e r s a l , n o n - s e c t a r i a n c h a r a c t e r , a s a p p e a l i n g t o a d people w i t h o u t e m p h a s i s o n theology or religious doctrine; so t h a t t h e people in t h e course of time, t h r o u g h t h e p r e a c h i n g s o f s u c h m y s t i c s b e c a m e a w a r e o f t h e life

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of t h e s o u l a n d of noble a c t i o n — n e i t h e r specifically H i n d u n o r Muslim. In this a t m o s p h e r e a new religious and spiritual vocabulary, composed o f w o r d s a n d p h r a s e s d r a w n from s o u r c e s , Hindu as wed as Musdm, became current and passed into the c o m m o n p a r l a n c e . T h e e m p h a s i s w o u l d still r e m a i n H i n d u o r M u s d m , b u t a t t h e s a m e t i m e a n e w m e e t i n g - g r o u n d for t h e c o m m o n people w a s b e i n g c r e a t e d , w h e r e t h e y could h a v e t h e consciousness of m a n as m a n , irrsepective of s h a r p credal differences. H i n d u as well as Muslim saints of influence usually m a i n t a i n e d a free k i t c h e n for p d g r i m s , t r a v e d e r s a n d for t h e poor generally. This w a s motivated p r i m a r d y by the desire to spread t h e s p i r i t of c h a r i t y . S u c h free k i t c h e n s did, for t h e t i m e b e i n g , bring the rich and t h e poor together in a kind of spiritual c o m m u n i c a t i o n . B u t t h e i r influence i n t e r m s o f r e s h a p i n g social ideas should not be exaggerated. Ad people continued their adherence to their institutionadzed faith—the H i n d u s to their caste, u n t o u c h a b d i t y a n d o t h e r taboos a n d t h e i r bedefs generally, from s u p e r s t i t i o n s t o t h e h a z y n o t i o n s o f t h e n a t u r e o f t h e soul a n d t h e after-life; t h e M u s d m s i n t h e i r o w n c r e e d w i t h i t s s h a r p division b e t w e e n t h e b e l i e v e r s a n d u n b e l i e v e r s , a n d i t s r i t u a l o f p r a y e r a n d fasting, a l o n g w i t h i t s belief i n a n after-life different from t h a t p o s t u l a t e d b y t h e H i n d u s . T h e b a n o n i n t e r - d i n i n g a s between Hindu and Muslim remained, and no attempt appears to h a v e b e e n m a d e t o r e m o v e it. A t t h e s h r i n e s o f t h e M u s l i m s a i n t s , u s u a l l y called P i r s , a s e p a r a t e k i t c h e n , w h e r e v e r H i n d u s w e r e fed, w a s m a i n t a i n e d for t h e m . T h e H i n d u b a n o n t a k i n g a n y t h i n g t o u c h e d b y t h e M u s d m w a s tacitly accepted, a n d r e s p e c t e d a t all levels, from t h e l o w e s t t o t h e h i g h t e s t . N o a t t e m p t w a s m a d e t o q u e s t i o n it, m u c h less t o r e m o v e it. W h d e t h e r e w a s n o close m e e t i n g - g r o u n d b e t w e e n H i n d u a n d M u s l i m so as to m a k e for a society w h e r e some fusion b e t w e e n t h e two might be said to have t a k e n place, there were p a r t i a l approaches, as w a s inevitable w h e n t h e populations w e r e so closely inter-knitted in t h e i r daily concerns. T h e c o m m o n m a t r i x of ethical and spiritual ideas w a s growing, a n d would n a t u r a l l y influence o p i n i o n a n d j u d g e m e n t i n t h e b e t t e r m o m e n t s o f t h e life o f t h e individual. A n e w e l e m e n t w a s b e i n g a d d e d to l a n g u a g e — A r a b i c , P e r s i a n a n d T u r k i r h w o r d s d r a w n from t h e v a r i o u s d e p a r t m e n t s o f life, s u c h a s g e n e r a l a n d r e v e n u e a d m i n i s t r a t i o n , law a n d t r a d e . T h e s p i r i t u a l life too h a d i t s o w n m i n g d n g o f t h e v o c a b u l a r i e s

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d r a w n from H i n d u a n d M u s l i m s o u r c e s . A n y o n e c a n m a k e o u t a list of words from t h e M u s l i m b a c k g r o u n d p e r t a i n i n g to t h e various aspects of life. B u t t h e currency acquired by such vocabulary cannot be s a i d to h a v e h a d t h e effect of b r i n g i n g a b o u t u n d e r s t a n d i n g or peace, m u c h less a n y t h i n g like fusion o r s y n t h e s i s b e t w e e n H i n d u and Muslim. The two remained, despite such meeting points, d i s t i n c t a n d s e p a r a t e d a n d subject t o t h e s t r e s s o f t h e i r o w n p a s t a n d t h e i r political s i t u a t i o n . SUFISM T h e r e h a s b e e n s o m e m i s a p p r a i s a l o f t h e role o f t h e M u s l i m P i r s , loosely called Sufis, in t h i s period. Sufism is a philosophicals p i r i t u a l creed w i t h i n I s l a m , i n c o r p o r a t i n g some of t h e f e a t u r e s of mysticism in general. Its doctrine, which is quite elaborately formulated a n d c a n be found expressed in its fulness in s u c h w o r k s a s t h e f a m o u s Masnavi (also s p e l t m o r e a c c u r a t e l y a s M a t h n a v i ) of J a l a l u d d i n R u m i , Kashful-Mahjub of H a j w i r i a n d Gulshan-iRaz of M a h m u d S h a b a s t r i a n d o t h e r s . T h e s e a r e w o r k s of esoteric Sufistic lore. In t h e M u s l i m world, t h e basic i d e a of t h i s mysticism s t e m s from P l a t o a n d m o r e p a r t i c u l a r l y from P l o t i n u s , w h o e l a b o r a t e d P l a t o ' s i d e a s o f Love a n d B e a u t y a n d p a r t i c u l a r l y t h e s t a g e s o f t r a n s i t i o n from t h e m a t e r i a l t o t h e s p i r i t u a l love, a n d from t h e illusion of p l u r a l i t y to t h e vision of u n i t y or h a r m o n y . This idea, elaborated by the Muslim mystics and poets, branched off i n t o s u c h a t t i t u d e s a s t h e p r e f e r e n c e o f i n t u i t i o n called I s h q (Love, b o t h profane a n d s p i r i t u a l ) over t h e intellect, a n d a g e n e r a l p r a i s e o f u n c o n v e n t i o n a l i t y a n d heterodoxy ( k n o w n i n P e r s i a n a s Rindi) a s a g a i n s t s t r i c t c a n o n i c a l o r t h o d o x y . M y s t i c a l o r q u a s i m y s t i c a l l i t e r a t u r e , therefore, r a n g e s from t h e e x p r e s s i o n of t r u l y spiritual experience, as in R u m i a n d A t t a r (in Persian) to wallowing in i n t e l l e c t u a l h e t e r o d o x y as in Hafiz. A n e w s e t of s y m b o l s in w h i c h w i n e , s t a n d i n g b o t h for e c s t a s y a n d for u n c o n v e n t i o n a l i t y i s t h e m o s t p r o m i n e n t , got evolved. A n o t h e r s y m b o l i s t h e evil, s t a n d i n g for illusion. T h e r e is t h e n t h e Beloved, a n d a s e t of a s s o c i a t e d i m a g e s , t o symbolize t h e m a n y p h a s e s o f e x p e r i e n c e . Sufism was considered a heretical m o v e m e n t by orthodox M u s l i m s . T h e objection t o i t w a s b a s e d o n i t s u n c o n v e n t i o n a l i t y a n d i t s r e f u s a l t o s u b s c r i b e implicitly t o t h e C r e e d . T h e m y s t i c w o u l d follow h i s vision only a n d h i s p r a c t i c e , a p a r t from b e i n g b a s e d on t h e i n d i v i d u a l s e a r c h after Reality, m a d e for t o l e r a n c e of o t h e r c r e e d s a n d for h e t e r o d o x y . T h e r e w a s a w a v e of p e r s e c u t i o n o f t h e Sufi m y s t i c s . A t t e m p t s w e r e , h o w e v e r , m a d e b y s u c h


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philosohers as the t h r e e m e n t i o n e d above, to e n u n c i a t e a n d explain Sufi doctrine, so as to b r i n g a b o u t a reconciliation b e t w e e n it a n d t h e b a s i c M u s l i m o r t h o d o x y — p u r g i n g Sufism o f i t s e x t r e m e individualistic elements, offensive to orthodoxy. The most celebrated s u c h a t t e m p t w a s b y I m a m G h a z a l i , called H u j j a t - u l - I s l a m (The A r g u m e n t of Islam) in t h e e l e v e n t h c e n t u r y . After s u c h a t t e m p t s , Sufism g e n e r a l l y c a m e to be c o n s i d e r e d a l i b e r a l s p i r i t u a l i z e d m o v e m e n t w i t h i n I s l a m , n o t w i t h s t a n d i n g t h e fact t h a t t h e Sufis t h e m s e l v e s , e v e n i n t h e w o r s t d a y s o f t h e prejudice a g a i n s t t h e m , h a d n e v e r professed to c u t t h e m s e l v e s off from t h e m a i n s t r e a m of I s l a m . A s a m a t t e r o f fact, t h e i r a s s e r t i o n w a s t h a t t h e y a l o n e t r u l y u n d e r s t o o d t h e faith from w i t h i n . Sufism as it c a m e to I n d i a , h a d only a t e n u o u s r e l a t i o n s h i p w i t h its earlier version s u c h a s w a s u n d e r s t o o d a n d w a s p r e v a l e n t i n t h e M u s l i m world o f R u m (Asia M i n o r g e n e r a l l y ) a n d I r a n . I n t h e P u n j a b a n d i n I n d i a g e n e r a l l y , t h e t e r m Sufi w a s s o m e w h a t loosely a p p l i e d t o all k i n d s o f M u s l i m p r e a c h e r s o t h e r t h a n t h e orthodox M a u l v i s or M u l l a s . A n y i n c u m b e n t or abbot of a D a r g a h or K h a n g a h or even Mosque, might be so termed. These were, however, r e g u l a r 'dynasties' called 'silsilahs' of Sufis, h a v i n g t h e i r seats in n u m e r o u s places, such as Multan, P a k p a t t a n , Lahore, S i r h a n d , P a n i p a t in t h e P a n j a b — a s a m a t t e r of fact all o v e r n o r t h e r n India, where t h e r e w e r e considerable Muslim populations. In I n d i a Sufism did as a m a t t e r of fact imbibe s o m e of t h e i d e a s of t h e H i n d u mystics, insofar as t h e s e w e r e not in conflict w i t h I s l a m . In the parlance of H i n d u s a i n t s particularly a vocabulary descriptive of ethical a n d s p i r i t u a l concepts, d r a w n from s o u r c e s b o t h H i n d u a n d M u s l i m got evolved, s o t h a t p a i r s like R a m a n d R a h i m , Din a n d D h a r m a , P u r a n a a n d Koran, etc. w e r e i n c o n s t a n t use to emphasize tolerance a n d to discourage sectarian rancour. B u t t h e s t r e s s o n t h i s a s p e c t w a s m a i n l y laid i n t h e p r e a c h i n g s o f t h e H i n d u s a i n t s . T h e M u s l i m Sufi, also called Pir, w a s u s u a l l y a less offensive Muslim priest, whose m a n n e r s w e r e more i n g r a t i a t i n g to t h e H i n d u s , a n d w h o did a g r e a t d e a l of p r o s e l y t i s a t i o n a m o n g t h e n o n - M u s l i m poor t o I s l a m . 1

1. A Dargah or Khangah (or Khanqah) was a mosque and travellers' resting-place at the tomb of some holy man. Except for the tomb, it would for all practical purposes be a mosque. At such a place, devotional music by professional minstrels or by choric groups would often be held—a practice frowned upon by orthodoxy. This tradition of music is still very much current among Muslims, both in India and Pakistan.

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RELIGION

VIEWED

AS

UNIVERSAL

BROTHERHOOD

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T h e form of religion w h i c h evolved a r o u n d t h e Sufi (or P i r ) c e n t r e s i n I n d i a h a s b e e n i n effect t h e r e a l I s l a m o f t h e m a s s e s . I t h a s d u l y insisted o n a d h e r e n c e t o t h e orthodox practices, like t h e p e r f o r m a n c e of namaz a n d k e e p i n g t h e R a m a z a n fasts, etc., b u t has at the same time added certain elements of appeal to the emotional life. Such, for e x a m p l e as t h e choric c h a n t i n g of mystical o r d e v o t i o n a l h y m n s , faith i n a n i n d i v i d u a l s a i n t (Pir, w h i c h d t e r a d y m e a n s 'old man'), worship at a n d propitiation of t h e spirits o f holy people a t t h e i r t o m b s , i m m u n i z i n g people ( p a r t i c u l a r l y w o m e n a n d children) a g a i n s t sickness a n d t h e evd eye b y a m u l e t s c o n t a i n i n g p a s s a g e s from t h e K o r a n o r o t h e r s a c r e d M u s l i m w r i t i n g s etc. S o t h i s v a r i e t y o f I s l a m w a s t h e one g e n e r a l l y lived a n d p r a c t i s e d a n d i t s t d l is. B u t i t w o u l d b e a n e x t r a v a g a n t claim to say t h a t t h e Sufis or Pirs a i m e d at b r i n g i n g a b o u t an u n d e r s t a n d i n g between H i n d u s a n d Muslims except in a vague, general way. The analogy of Pirs with the Hindu Saints and the G u r u s of S i k h i s m in t h i s m a t t e r would be entirely false. T h e w o r k o f t h e l a t t e r w a s m o r e positive a n d a i m e d a t c r e a t i n g goodwill a n d in t h e case of t h e G u r u s , w a s an i m p o r t a n t aspect of their Ministry.

the extent of getting converted, m u s t have had their thoughts coloured b y t h e M u s d m - o r i e n t e d t e a c h i n g s o f s u c h P i r s . W i t h t h e H i n d u s a i n t s , t h e r e w o u l d n a t u r a l l y seldom b e a n y c o n v e r s i o n , for w i t h i n H i n d u i s m s u c h a p r o c e s s i s u n k n o w n , t h o u g h t h e r e w o u l d be a g e n e r a l c o n d i t i o n i n g of t h e t h o u g h t s of s u c h visitors, as at the centres of the Muslims saints. The preaching of such s a i n t s , H i n d u a n d M u s l i m s , did colour t h e t h o u g h t s of t h e populace, a n d helped create t h e prevailing a t m o s p h e r e of tolerance b e t w e e n H i n d u s a n d M u s l i m s , w h i c h w a s occasionady d i s t u r b e d only w h e n a special c a m p a i g n by s o m e r u l e r w a s s e t afoot for t h e persecution of the Hindus. That h a s remained the situation to t h i s day. T h e M u s d m Sufis or S a i n t s n e v e r influenced s t a t e podcy, nor t r i e d to raise t h e i r voice a g a i n s t r e d g i o u s p e r s e c u t i o n . N o r did t h e H i n d u s a i n t s , for t h a t m a t t e r . I t w a s t h e p e c u l i a r c h a r a c t e r o f t h e S i k h m o v e m e n t t o concern itself w i t h t h e social m d i e u , w h i c h gave it p o t e n t i a d y a n d in t h e l a t e r s t a g e s , a c t u a d y , s u c h a force to fight injustice, a n d t o s e t u p a n o r g a n i z a t i o n w h o s e c h a r a c t e r became revolutionary a n d capable of exercising a deep a n d abiding influence on historical e v e n t s .

I n d i a n Sufism w a s , t h u s , a l i b e r a l b u t a c c e p t e d m o v e m e n t w i t h i n I s l a m , a n d w a s p a r t a n d p a r c e l o f it. I t s m a i n effects w e r e not social b u t d t e r a r y — a s h a v i n g i n s p i r e d i n t h e I n d i a n l a n g u a g e s p o p u l a r poetry expressive of g e n e r a l h u m a n i t a r i a n i s m , tolerance, a n d certain mystical experiences, t h r o u g h symbols and parallels d r a w n from d a d y life, w h i c h w e n t t o t h e h e a r t s a n d bosoms o f t h e c o m m o n p e o p l e . I n t h e P u n j a b , for e x a m p l e , t h e c o m p o s i t i o n s o f S h e i k h F a r i d , S u l t a n B a h u , B u l l e h S h a h a n d o t h e r s (of v a r i o u s periods) a r e c h a r a c t e r i s t i c of t h i s . A m o r e m y s t i c a d y c o n d i t i o n e d p o e t like S h a h H u s a i n s t a n d s obviously outside t h e m a i n t r a d i t i o n o f p o p u l a r Sufism i n t h e P a n j a b . T h e Sufis o r M u s d m s P i r s , t h e r e f o r e , w h i l e t h e i r s e a t s w e r e c e n t r e s o f M u s d m s p i r i t u a l a n d r e l i g i o u s t e a c h i n g s , w e r e also visited b y n o n - M u s d m s , p a r t i c u l a r l y t h e poor, w h o imbibed t h e r e a m i x t u r e of e t h i c a l a n d s p i r i t u a l i n s t r u c t i o n , in n o n - o r t h o d o x , d b e r a l t e r m s . The persuasive m a n n e r s a n d t h e general a t m o s p h e r e o f goodwill a t t h e s e c e n t r e s m u s t h a v e led m a n y o f t h e s e n o n Muslims to accept Islam, though t h e majority, without going to

SIKHISM IN THE HISTORICAL CONTEXT As said elsewhere, Sikhism, besides, enunciating the t r u t h s of t h e s p i r i t u a l a n d e t h i c a l life, h a d also from t h e b e g i n n i n g , a s t r o n g consciousness of t h e c o r p o r a t e social life, i n c l u d i n g t h o s e a s p e c t s of it w h i c h w o u l d m o r e p a r t i c u l a r l y be called political. T h i s w a s p a r t l y b e c a u s e S i k h i s m did n o t c o m m e n d t h e life o f t h e recluse. Its emphasis w a s on n o n - a t t a c h e m e n t in the spiritual sense mainly, and not in renunciation of t h e concerns of t h e c o r p o r a t e life, s u c h a s t h e family, t h e t r i b e a n d t h e n a t i o n . T h i s m a d e t h e S i k h vision c o m p r e h e n s i v e — a v e r i t a b l e s c h e m e for a spirituady-oriented life in t h e world of social relations, e v e n t h o u g h

2

2.

Perhaps there were more than one saint of the same 'dynasty' whose work goes as Farid's. Farid is not a mystic in the strict sense of the word, but has an amalgam of sufism and general ethical piety, expressed in beautiful, poignant poetry.

3

4

3. The initaition into 'Nath Jogi' order of Ranjha, in Waris Shah's fiction of Hir Banjha, must be an instance of prevalent practice. To the Jogis, all must have been acceptable. Moreover, the rural Muslim Jats, such as Ranjha was, would only be nominally converted to Islam. These people retained their Hindu moorings to an overwhelming extent. Cases of Muslims receiving baptism from the Gurus of the Sikh faith, though rare, were not unknown. 4. Such an emphasis is evident from names like 'Nirmoh' (Non-attached) a place where Guru Gobind Singh resided for a time. Other such names are Santokhsar (Pool of Contentment), Anandpur (City of Bliss), Abchalnagar (The Eternal City), Tarn Taran (Crossing the Ocean of the World)—all famous in Sikh history.

1 K B I M i - A U l ur VjrUKU VjrUBlIND kMNUli UlM IWUIAJN O U U 1 K 1 Y

t h e e x t r e m i s t ascetic view w o u l d frown u p o n it. While t h e r e w e r e h u n d r e d s o f sects i n m e d i e v a l I n d i a , b o t h H i n d u a n d M u s l i m , i n w h i c h religion s o m e t i m e s took t h e m i l i t a n t form over s e c t a r i a n squabbles or over local, t e m p o r a r y grievances, it w a s t h e distinction of S i k h i s m to h a v e evolved a whole world-vision in w h i c h s p i r i t u a l i d e a l s a n d e t h i c a l v a l u e s w e r e m e a n t t o c o n d i t i o n a n d influence all t h e h u m a n r e l a t i o n s — p e r s o n a l a s well a s social a n d political. T h i s vision w a s b o u n d i n t h e c o u r s e o f t i m e , given p r o v o c a t i o n a n d persecution by the state, to result in resistance and a d e t e r m i n e d struggle to fight t y r a n n y . This m i g h t not be a r e v o l u t i o n a r y a t t i t u d e i n t h e m o d e r n s e n s e , b u t i t h a d all t h e implications of such an attitude. This m a t t e r has been discussed i n t h e c o u r s e o f t h i s book, a s w e l l a s i n m u c h c o m t e m p o r a r y discussion on Sikhism, and, therefore, n e e d n o t be elaborated h e r e . O n e point w h i c h n e e d s being s t r e s s e d i s t h e relation b e t w e e n S i k h i s m a n d I s l a m , p a r t i c u l a r l y i n view o f t h e fact t h a t o r g a n i z e d M u s l i m a u t h o r i t y c a m e into conflict w i t h S i k h i s m at a fairly e a r l y s t a g e i n i t s h i s t o r y . W h i l e t h e G u r u s a n d t h e i r followers w e r e sufferers a t t h e h a n d s o f t h e M u g h a l r u l e r s a n d t h e i r u n d e r l i n g s , a n d S i k h i s m l a t e r b e c a m e one of t h e p o w e r f u l forces to w a g e a determined war against Muslim-Mughal authority, throughout its history, Sikhism h a d relations of tolerance a n d even friendliness t o w a r d s t h e M u s l i m people a n d I s l a m . T h i s d i c h o t o m y i s n o t difficult for t h e m o d e r n m i n d to u n d e r s t a n d , u s e d to distinguishing b e t w e e n i n d i v i d u a l a n d political a p p r o a c h t o g r o u p s a n d n a t i o n s . It is important to bear in mind this discriminating approach of Sikhism towards Islam. S i k h i s m w a s critical of religious hypocrisy, hollow r i t u a l i s m a n d bigotry, b o t h H i n d u a n d M u s l i m . T h e criticism o f H i n d u i s m , within which Sikhism as a spiritual-ethical philosophical m o v e m e n t arose, is m u c h more detailed, h a r s h a n d far-reaching t h a n t h e few c a s u a l r e f e r e n c e s t o I s l a m , a r i s i n g m a i n l y e i t h e r i n t h o s e c o n t e x t s w h e r e t h e G u r u s m a y b e a s s u m e d specially t o address themselves to Muslim audiences or where the purpose is to emphasize the lessons of tolerance and general h u m a n s y m p a t h y . All t h r o u g h , G u r u N a n a k a s s u m e s t h e i n e v i t a b i l i t y o f I s l a m i n I n d i a , a n d t h e necessity o f t r e a t i n g t h e M u s l i m a s o n e o f the twin elements in the vast Indian humanity. As such, his exhortation to the Muslims is to outgrow narrowness and fanaticism a n d to imbibe t h e ethical qualities enjoined by h i s faith. J u s t as the H i n d u m u s t wear a sacred t h r e a d of "mercy,

5

c o n t e n t m e n t , continence a n d t r u t h f u l n e s s " , s o t h e M o h a m m a d a n w a s called u p o n 'to m a k e love h i s m o s q u e , sincerity h i s p r a y e r c a r p e t , r i g h t e o u s living h i s K o r a n ; m o d e s t y a n d s w e e t n e s s o f t e m p e r h i s fast, good a c t i o n s h i s K a a b a , t r u t h h i s p r e c e p t o r , a n d good a c t i o n s h i s creed a n d namaz. T h r o u g h s u c h p r a c t i c e s a l o n e could he be a good M u s s a l m a n . ' E x h o r t a t i o n t o w a r d s discovering a n d p r a c t i s i n g t h e e t h i c a l a n d s p i r i t u a l e s s e n c e o f religion, a s a g a i n s t its e x t e r n a l h u s k o f f o r m u l a r i e s a r e s c a t t e r e d all over t h e teachings of the Gurus. And such exhortations have continued to b e a d d r e s s e d t o t h e M u s l i m s a s m u c h a s t h e H i n d u s , t h o u g h less frequently, in view of t h e fact t h a t t h e v a s t majority of t h o s e w h o visited t h e G u r u s for s p i r i t u a l i n s t r u c t i o n a n d influence w e r e o f H i n d u origin. S i k h i s m , like t h e m o r e i d e a l i s t i c f o r m s o f H i n d u i s m , h a s e s c h e w e d t h e idea o f a n y one religion o r r e v e l a t i o n e n s h r i n i n g i n itself t h e exclusive secret or knowledge of t h e Godhead. I t s position i n t h i s r e s p e c t i s t o l e r a n t a n d e n l i g h t e n e d . According t o i t s view, God in His mysterious w a y gives knowledge of t h e T r u t h to v a r i o u s forms. N o o n e c a n claim t o hold t h e exclusive k e y t o s a l v a t i o n o r by whatever n a m e the highest spiritual ideal may be designated. T h a t i s b e h i n d G u r u A r j a n ' s ( a n d h i s p r e d e c e s s o r s ' ) decision o f i n c l u d i n g i n t h e S i k h S c r i p t u r e t h e h y m n s o f S a i n t s d r a w n from v a r i o u s f a i t h s , i n c l u d i n g t h e M u s l i m . T r u t h s h i n e s o u t o f all i n its v a r i o u s facets! A few q u o t a t i o n s from t h e W o r d of t h e G u r u s will h e l p i l l u s t r a t e t h i s view-point. 6

Says Guru N a n a k : (1) Nanak, the True Teacher's great merit is to unite all. (2) He who looks upon both P a t h s as one will alone be able to solve the Mystery; He who regards others as heretics will burn (in hellfire); The entire world is a reflection of the Divine : Immerse thyself in the Truth (Rag Majh) (3) There are two Paths, but only one Lord (Gauri) This t h e m e is expressed in greater detail by G u r u Arjan : One calls Him Ram, another Khuda; Some call him Gosain, some Allah. 7

8

5. 6. 7. 8.

Guru Nanak in Rag Asa Guru Nanak in Rag Majh i.e. Hindu and Muslim Ram is the most current Hindu name for God; it is also name of the Man-god, son of Dasrath. Khuda is the current Muslim name of God from the Persian—literally, Master.

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He is All-powerful, bountiful, beneficent and merciful. Some go to Hindu bathing-places; some to Mecca; Some perform the Hindu ritual of worship; others bow down in namaz . Some read the Vedas; others the Koran; Some wear blue, others White. Some are called Turk," others Hindu. Some covet Bihisht, some Swarga. Saith Nanak, he who has understood God's commandment. He alone knows His ways. (Ramkali) I n t h a t s t a t e o f r e v e l a t i o n a n d c o m m u n i o n w i t h t h e Lord, w h e r e i n a d d i s t i n c t i o n s a n d divisions v a n i s h , a n d only t h e T r u t h remains, G u r u Arjan says, in terms expressive of the widest universality :


w i t h t h e powerful e x p r e s s i o n of a s p i r i t u a l c o n v i c t i o n : S a i t h N a n a k , t h e Master h a s rid me of all i l l u s i o n s :

9

10

12

13

I neither keep fast like the Hindus nor observe the R a m a d a n like the Muhammadans; I adore Him who is the ultimate Saviour. I worship Him who is both Gosain and Allah; I withdraw from the squable of Hindu and Muslim. I neither go on pdgrimage to Mecca, nor to Hindu bathing-places. To One I bow, and to no other. 14

15

Neither do I puja,

nor namaz:

To the One Formless Being I bow in my heart. I am neither a Hindu nor a Mussalman; Of Allah-Ram is made my life and limb. (Bhairava) In other compositions of G u r u Arjan, similarly, words c o n n o t i n g H i n d u a n d M u s d m i d e a s o f God, w o r s h i p a n d s a n c t i t y occur side by side s u c h , for e x a m p l e , as karim (bountiful), rahim (Merciful), khaliq (Creator), khuda (God, M a s t e r ) , maula (Master, Lord), pir, paikambar ( P r o p h e t s , P r e c e p t o r s ) , malik (Lord), haq ( T r u t h ) , koran, kateb (both s t a n d for K o r a n ) — a l l t h e s e a n d s u c h o t h e r t e r m s a r e M u s l i m : A g a i n , sarb pritpal ( C h e r i s h e r of a d ) , Om, bhagvant, gosain (i.e. O m , Lord, M a s t e r ) , narain, narhari (names of H i n d u deities)—all such are H i n d u . The h y m n ends 16

17

9. The Muslim prayer. 10. Blue and while are respectively associated with Muslim and Hindu ideas of sanctity. 11. Turk was a blanket term for Muslims. 12. The Muslim name for Paradise. 13. The Hindu Heaven. 14. The sacred Muslim month, devoted to daily fasting. 15. Hindu worship. 16. The entity made up of Allah and Ram—hence the common God of all. 17. Popular form of Paighambar.

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Allah a n d P a r - B r a h m a n are one and the same. (Ramkali) G u r u N a n a k , w h d e expressing his a n g u i s h a n d deep suffering at t h e destruction caused by t h e victorious hordes of Babar, included in his univesal passion of sympathy to ad—Hindus and M u s d m s . W h d e e x p r e s s i n g t h e p l i g h t o f t h e women-folk, r a v i s h e d a n d r a v a g e d in t h e course of t h e sack, he h a s m e n t i o n e d H i n d u women, wives o f H i n d u chiefs, s u c h a s B h a t t i s a n d T h a k u r s , a s sufferers along w i t h t h e w i v e s o f t h e M u s l i m L o r d s , t h e T u r k s . B a b a r ' s soldiery h a v e t h r u s t a s i d e t h e H i n d u a n d M u s d m p r i e s t s , a n d w i t h t h e r i t e s o f t h e Devil, a r e m a k i n g u n h o l y m a r r i a g e s w i t h H i n d u a n d M u s d m w o m e n ( t h a t is, r a p i n g a n d ravishing). M u s l i m w o m e n a r e calling u p o n God ( K h u d a ) for s u c c o u r i n t h i s h o u r o f affliction; so a r e t h e H i n d u l a d i e s a n d t h o s e of c a s t e s d o w n below. This suffering t h e G u r u h a s e x p r e s s e d i n t h e n a m e o f ' H i n d u s t a n ' w h i c h i n t h e c o n t e x t s t a n d s for t h e w h o l e o f N o r t h e r n I n d i a , a n d n o t for a n y s m a l l r e g i o n o r g r o u p . T h i s w i d e , c a t h o d e a n g l e i s c h a r a c t e r i s t i c o f t h e S i k h f a i t h from i t s i n c e p t i o n , a n d h a s laid firm t h e f o u n d a t i o n o f t h a t g e n u i n e t o l e r a n c e a n d c o m m u n a l goodwill w h i c h e v e n i n t h e w o r s t h o u r o f conflict h a s b e e n c h a r a c t e r i s t i c of S i k h b e h a v i o u r . GOODWILL IN RELIGION IN GURU GOBIND SINGH'S LIFE G u r u G o b i n d S i n g h h a s e x p r e s s e d h i m s e l f m o r e effectively and exhaustively on this theme. His use of the n a m e s and a t t r i b u t e s o f God d r a w n from M u s d m s o u r c e s h a s a l r e a d y b e e n touched u p o n i n d e t a d i n t h e o p e n i n g c h a p t e r , w h e r e i n divine a n d spiritual m a t t e r s are expressed in an idiom which should be welcome t o t h e I s l a m - o r i e n t e d view, a n d s h o u l d a t t h e s a m e t i m e c r e a t e a s t r o n g c d m a t e of t o l e r a n c e of I s l a m n a d M u s l i m s a m o n g t h e G u r u ' s followers, T h i s i s w h a t a c t u a d y h a p p e n e d i n h i s t o r y . The Guru's wide and catholic outlook in m a t t e r s religious h a s k e p t t h e S i k h s free t h r o u g h o u t t h e i r h i s t o r y from t h e t a i n t o f such poisonous n a r r o w n e s s a n d calculated attitude of prejudice a g a i n s t people o f o t h e r f a i t h s , i n c l u d i n g t h e M u s l i m s , a s i s r a r e l y s e e n in t h e h i s t o r y of r e l i g i o n . T h i s will be d i s c u s s e d in a little m o r e d e t a d in a l a t e r s e c t i o n of t h i s c h a p t e r . J u s t a s t h e b u r d e n o f t h e lines a n d h y m n s q u o t e d above from the G u r u N a n a k and G u r u Arjan is an unshakeable spirit of 18.

The Transcendental Creator—Hindu formula for the Supreme Being.


RELIGION VIEWED As UNIVERSAL BROTHERHOOD

t o l e r a n c e a n d goodwill for t h e M u s l i m s a s such, a p a r t from thenrole a s r u l e r s a n d p e r s e c u t o r s o f t h e n a t i v e f a i t h s a n d r a c e s , s o also i n G u r u G o b i n d S i n g h ' s c o m p o s i t i o n s t h i s t h e m e i s voiced w i t h m u c h g r e a t e r force b e c a u s e of t h e assertive tone in w h i c h h i s s p i r i t e x p r e s s e d itself on t h i s subject. T h u s , in Akal Ustati, c o n t a i n i n g t h e G u r u ' s m e d i t a t i o n s o n t h e Divine B e i n g a n d o n faith a n d t h e s p i r i t u a l life, occur t h e following a s s e r t i o n s , typical of his attitude a n d t e a c h i n g : (1) Some are Hindus, some Turks (Muslims) : some are of the Shia persuasion and some of Imam Shafi : (For all these distinctions) mankind is all of one race . He is Karta and Karim , the Provider and the Merciful; Never fall into the fallacy or delusion to think differently on this. All adore Him alone; He is the true Lord of all; Look upon all mankind as the manifestations of One Divine form and one light. (2) Hindu and Muslim temples are all Houses of God; So are the diverse forms of worship practised therein : Mankind is one, although illusion points to differences : The diverse concepts of Devas and Asuras, Yakshas and Gandharvas , Hindu and Muslims— All arise from differences of country and clime; Haven't all men the same eyes, ears, bodies, frames— all amalgamated from earth, air, fire and water? Allah and Abhekh , are identical; so are the P u r a n a and the Koran (in guiding m a n to God); All are cast in one form and one figure. (3) As innumerable sparks arise out of one flame of fire, Distinct to the sight, yet reverting to the parent flame; As from the dust innumerable specks do spread in the air, Falling down to become one with the mass : As from the river arise millions of waves, To b e c a m e i n d i s t i n g u i s h a b l e a g a i n from t h e flowing stream : So the Universal Form makes mainfest by Divine will these living forms— Arising and merging, arising and merging ever.

I n t h e v a s t vision o f h u m a n i t y , t o b e v i e w e d w i t h t o l e r a n c e a n d h u m a n s y m p a t h y , t h e G u r u i n t h e s a m e w o r k (Akal Ustati) c o u n t s a v a r i e t y of r a c e s , s y m b o l i z i n g u n i t y , in p l u r a l i t y . S u c h are : Persian, French, Makranian, Sindhi, Kandahari, Gakkhar, Gurdezi, P u r a b i (Avadhis, Biharis, Bengalis, etc.); those of K a m r u p , K u m a o n and such other places. It w a s introducing a new strain into t h e s t r i f e — t o r n I n d i a of t h o s e t i m e s to h a v e p l e a d e d for t o l e r a n c e t o w a r d s all h u m a n i t y w i t h i t s infinite v a r i e t y of forms, t o n g u e s , m a n n e r s a n d beliefs. T h i s s p i r i t h a s come d o w n t o t h e S i k h s , a n d d i s t i n g u i s h e s t h e m i n t h i s s o r r y w o r l d from p e o p l e s w h o h a v e g r o w n u p w i t h less t o l e r a n t d o c t r i n e s .

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19

20

21

22

23

24

Shia and Imam Shafai are important Muslim denominations, i.e., the human. Karta or Kartar is Sanskrit for the Creator; the other attribute is from the Arabic, with Muslim overtones. Gods and Demons are of Hindu conception. Minor orders in Hindu Angelology. The Formless—Hindu attributive word for God.

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RELIGIOUS TOLERANCE IN SIKH HISTORY G u r u Gobind Singh's fight w a s , as is p a t e n t to anyone r e a d i n g t h e story of h i s career attentively, not a g a i n s t Muslims, b u t a g a i n s t tyranny established in places of power, T h a t the strongest and m o s t formidable p r a c t i t i o n e r s o f s u c h t y r a n n y w e r e M u s l i m s w a s an accident of history, h a n d e d d o w n from n e a r l y five c e n t u r i e s to the Guru's own age. Islam in India w a s established in authority as an alien occupying power, for all t h a t for generations the Muslim rulers h a d been India-bred, a n d even descended on the mother's side from t h e R a j p u t p r i n c e s s w h o m A k b a r m a d e h i s q u e e n . I n official t h e o r y Islam w a s t h e d o m i n a n t faith, a n d t h e non-Muslims w e r e e i t h e r t o b e c o n v e r t e d o r t o b e t r e a t e d a s inferior citizens. Not t h a t there were not privileged classes a m o n g the Hindus, who took office u n d e r t h e M u s l i m s rulers, M u g h a l a n d Pre-Mughal. T h i s m i n o r i t y o f p r i v i l e g e d H i n d u s a d o p t e d civil a n d m i l i t a r y service u n d e r t h e s t a t e , a s s u m e d t h e m a n n e r s a n d m o d e s o f t h e rulers, a n d in general lived comfortably. S u c h classes are, of course, found f l o u r i s h i n g u n d e r all i m p e r i a l s y s t e m s . T h e poor a m o n g t h e M u s l i m s , e x c e p t t h a t t h e y m i g h t feel psychologically indentified w i t h t h e r u l e r s , h a d little s h a r e i n p o w e r o r p r o s p e r i t y , a n d w e r e n o t i n a less d e g r e e t h a n t h e H i n d u poor, h e w e r s o f wood a n d d r a w e r s of water. They w e r i, of course, not subject to some features of the t y r a n n y against faith a n d personal dignity to which in the u s u a l c o u r s e t h e H i n d u s w o u l d b e subjected. Caste-stratification w a s a s rigid a m o n g t h e M u s l i m s a s a m o n g t h e H i n d u s . I n t h e case of t h e M u s l i m s , t h e b l u e blood belonged to t h e d e s c e n d a n t s of Arab, Persian, Turk or Afghan immigrants. The native converts were relegated to a lower social s t r a t u m corresponding to t h e lowe: o r d e r s a m o n g t h e H i n d u s . T h e s e inferior M u s l i m s would, t h e y h a d t h e c o n s c i o u s n e s s t o d o so, a d o p t h i g h - s o u n d i n g foreign

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s u r n a m e s a n d s o b r i q u e t s , like Q u r e s h i , H a m d a n i , G h a z n a v i , Bukhari, Isfahani, Shirazi, Baghdadi, or titles such as Maulvi, M a u l a n a , Haji, S h e i k h , Pir, etc. t o confer d i g n i t y o n t h e m s e l v e s . All t h i s c a n b e s e e n r e p l i c a t e d a m o n g r a c e s a n d p e o p l e s w h e r e s n o b b e r y a n d c l i m b e r s ' tactics a r e widely p r a c t i s e d . I t w a s i n t h i s b a c k g r o u n d t h a t I n d i a n (in t h i s case i d e n t i c a l w i t h H i n d u ) self-respect h a d to a s s e r t itself, a n d t h e r i s i n g tide of tyranny in Aurangzib's reign had to be stemmed. The Guru's objective does n o t a p p e a r clearly to h a v e b e e n e i t h e r to p r e p a r e for a r e v o l u t i o n a r y s t r u g g l e or to a v e n g e t h e u n j u s t e x e c u t i o n of h i s father, G u r u T e g h B a h a d u r . He accepted M u g h a l r u l e as a fact of history, j u s t as he would accept H i n d u or a n y other rule t h a t m i g h t h a p p e n to be estabdshed. Like his predecessors on t h e t h r o n e o f G u r u s h i p , h e u s u a d y l e t political m a t t e r s be, e x c e p t t h a t w i t h u n e r r i n g j u d g e m e n t h e felt t h a t n e w p r o b l e m s w e r e arising, m o r e m e n a c i n g t h a n e v e r before, a n d s o h e n o t only took h i m s e l f a w a y from t h e M u s l i m s e a t s of s t a t e authority, to A n a n d p u r a n d P a o n t a , b u t also g a v e h i m s e l f a n d h i s followers s u p e r b t r a i n i n g i n a r m s a n d t h e a r t of w a r . O u t of t h i s b a c k g r o u n d w a s to grow t h e K h a l s a , Order of Devoted Crusaders, in the near future. T h a t the Guru's a t t i t u d e t o w a r d s t h e r e i g n i n g M u g h a l s w a s n e i t h e r t h a t o f a rebel n o r a s w o r n o p p o n e n t i s e v i d e n t from t h e s e l i n e s o c c u r i n g i n t h e a u t o b i o g r a p h i c a l Bachitra Natak, in t h e m i d s t of t h e episode d e s c r i b i n g a n i n v a s i o n o f t h e hill a r e a s w h e r e t h e G u r u w a s residing, by a M u g h a l force, at a t i m e w h e n for fear of t h e a r m y of Prince Muazzam, Aurangzeb's heir-apparent, m a n y of the weakm i n d e d a m o n g t h e S i k h s fled t h e G u r u . Still t h e G u r u w r i t e s o f the Mughals: There are two Houses—Baba (Guru) Nanak's and Babar's : Both these are ordained by the Lord Himself. This one (Nanak's) is leader in faith, while in t h a t one (Babar's) inheres the sovereignty of the earth. Those who pay not the Guru's tithe, will perforce be robbed by the Mughals of their wealth; Will be subjected to heavy torture, and have their house and sum plundered. (This i m p l i e s n o t only t h a t M u g h a l r u l e w a s t y r a n n i c a l , b u t also t h a t its t y r a n n y fed h e a v i e s t o n t h o s e w h o w e r e w e a k i n faith a n d p i e t y , a s b y G o d ' s will.) T h e G u r u ' s p e r s i s t e n t struggle a g a i n s t t h e M u g h a l s , a n d t h e sufferings a n d m a r t y r d o m u n d e r g o n e b y h i s side i n its course a r e


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m a t t e r s of a l a t e r period, w h e n t h r o u g h t h e m a c h i n a t i o n s of t h e S i v a l i k Hill chiefs, w h o w e r e H i n d u s , a m i g h t y a t t a c k w a s m o u n t e d a g a i n s t t h e G u r u b y t h e c o m b i n e d forces o f t h e s e chiefs a n d t h e M u g h a l viceroy of S i r h a n d . T h e principal role in t h i s joint invasion n a t u r a d y w e n t t o t h e M u g h a l viceroy, t h e d o m i n a n t party, a n d i t w a s from t h e n o n t h a t t h e G u r u ' s t r i a l s w e r e a d d u e t o t h e M u g h a l p o w e r , a g a i n s t w h i c h B a n d a t h e M i g h t y vowed a n d executed s u c h terrible v e n g e a n c e . I t i s significant t h a t t h e G u r u ' s early f i g h t w a s a g a i n s t H i n d u feudal chiefs, anxious to preserve t h e i r hegemony a n d looking u p o n t h e G u r u as a rival a n d a p r o m u l g a t o r of d a n g e r o u s a n d heterodox doctrines. In t h e first of t h e s e fights, t h e b a t t l e of B h a n g a n i , a few m d e s above P a o n t a , t h e G u r u w a s a s s i s t e d b y t h e M u s d m s a i n t , P i r B u d h u S h a h o f S a d h a u r a , a l o n g w i t h h i s s o n s a n d disciples. T h e P i r w a s l a t e r p u t t o d e a t h b y t h e viceroy o f S i r h a n d for t h e crime of a s s i s t i n g t h e G u r u . In t h e G u r u ' s force w e r e five h u n d r e d P a t h a n mercenaries w h o deserted on t h e eve of t h e battle, obviously u n d e r t h e l u r e o f bribe, t o t h e G u r u ' s H i n d u s o p p o n e n t s . T h e G u r u n e v e r t h e l e s s w o n a g r e a t victory, in w h i c h four of t h e p r i n c i p a l hill chiefs w e r e k d l e d , a n d a c c o r d i n g t o t h e h i s t o r y o f S i r m a u r ( N a h a n ) s t a t e , e i g h t o f t h e i r ranis p e r f o r m e d s a i l a l o n g w i t h t h e bodies of t h e i r h u s b a n d s . When years later the Guru was being pursued by Mughal soldiers after t h e s u p e r h u m a n r e s i s t a n c e a t C h a m k a u r , a s i s wedk n o w n , h e w a s given s h e l t e r a n d safety b y t w o M u s d m s , N a b i K h a n and Ghani Khan. They had h a d dealings with the Guru in h o r s e s , a n d obviously looked u p o n h i m a s a p e r s o n t o b e r e v e r e d a n d protected. L a t e r s t i d h e w a s s h e l t e r e d b y t h e M u s d m chief o f Raikot, n a m e d R a i K a d a h , i n w h o s e f a m d y w a s k e p t o n e o f t h e Guru's swords as a proud heirloom. In t h e Zafar Namah a g a i n , A u r a n g z i b is b l a m e d for n o t b e i n g a good M u s d m , for b e i n g false to a s o l e m n o a t h a n d for t r e a c h e r y , a n d i s w a r n e d t o fear t h e D a y o f R e c k o n i n g w h e n h e will h a v e t o face t h e P r o p h e t a n d t o a c c o u n t for t h e s e c r i m e s . O f t h e spirit o f d e t e r m i n e d defiance o r h a t r e d o f M u s d m s t h e r e i s n o t 21

25. There is a controversy about the authorship of this work, but it obviously reflects the Guru's own views on political matters vis-a-vis the Emperor. In spirit it is a bold declaration of ethical principles from one who does not deny fealty to the sovereign on the throne, while at the same time making a spirited protest, as from a man of God, against the tyranny and treachery of the sovereign's deputies.

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a word anywhere. The Guru's references to the Prophet M u h a m m a d in his compositions are not irreverent. He is mentioned as a m o n g the g r e a t founders of t h e religions of m a n k i n d t h o u g h of course n o t as t h e greatest or t h e only a m o n g such teachers, in t h e m a n n e r of the Muslims. Towards t h e Koran a n d the Muslim religion the references a r e i n v a r i a b l y i m b u e d w i t h t h e s p i r i t o f t o l e r a n c e a n d goodwill. T h e G u r u obviously could not subscribe to t h e view which holds the Islamic Revelation to be the last word in Divine T r u t h . I t w a s only i n h i s l a s t d a y s o f d i s i l l u s i o n m e n t a b o u t t h e Mughals and their rule t h a t the G u r u m u s t have made up his m i n d t o p u t h i s c o u r s e o n a s y s t e m w h i c h stood for n a k e d a n d u n d i l u t e d t y r a n n y , a n d b r o u g h t little good. O u t o f t h a t s p i r i t m u s t h a v e come h i s m a n d a t e t o B a n d a t o proceed t o t h e P u n j a b a n d t o e x t i r p a t e t h e oppressive M u g h a l rule t h e r e . D u r i n g t h i s d e s p e r a t e fight, o f c o u r s e , e x c e s s e s w e r e c o m m i t t e d . B a n d a a n d h i s b a n d s , i n f u r i a t e d a t w h a t for c e n t u r i e s t h e p e a s a n t s h a d suffered a t t h e h a n d s of a tyrannical class of rulers, and at t h e most shocking outrage done in m u r d e r i n g the innocent children of the G u r u by t h e b u t c h e r s w h o w e r e r u l i n g S i r h a n d , fell u p o n S i r h a n d a n d i t s surrounding areas a n d reduced it to rubble and the Muslim residents to heaps of corpses. This was in the h e a t of war, u n d e r t h e i m p a c t of a m i g h t y r e v e n g e , t h e like of w h i c h h a s only s e l d o m b e e n h e a r d o f i n h i s t o r y . T h e s e conflicts, i n v o l v i n g b a r b a r o u s persecution of the Sikhs continued t h r o u g h o u t half a c e n t u r y or m o r e , e n d i n g only i n t h e s i x t i e s o f t h e e i g h t e e n t h c e n t u r y , w i t h the Sikhs gaining the upper hand in the area between the J h e l u m and the J a m u n a rivers, roughly speaking. T h a t laid the f o u n d a t i o n s o f S i k h r u l e i n t h e f u t u r e w h i c h got d i v i d e d a s t h e c e n t u r y w o r e out, b e t w e e n t h e S t a t e s o f t h e S i k h p r i n c e s o n t h e e a s t e r n side of the Sutlej a n d the vast consolidated kingdom of L a h o r e , w h i c h a t i t s h e i g h t s t r e t c h e d from t h e Sutlej w e s t w a r d t o include t h e p r e s e n t N o r t h - W e s t e r n F r o n t i e r Province of P a k i s t a n , K a s h m i r and portions of Laddakh, besides the rest of w h a t was k n o w n a s t h e P u n j a b before 1 9 4 7 . In these vast territories, except by way of punitive military action d u r i n g c a m p a i g n s , t h e r e i s n o record o f a n y h a r s h t r e a t m e n t of Muslims, their erstwhile oppressors, by the Sikhs. As against Mughal or Afghan rule, under which the non-Muslims were p e r s e c u t e d a n d k e p t u n d e r terror, S i k h rule all t h r o u g h w a s looked upon by the Muslims not in the way of a curse or an imposition,


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b u t a s a n e r a o f p e a c e i n w h i c h t h e y enjoyed all m a n n e r o f civic r i g h t s , s u c h a s o b t a i n e d i n t h o s e t i m e s . T h e M u s l i m s fought a s bravely for t h e S i k h K i n g d o m d u r i n g t h e w a r s w i t h t h e E a s t I n d i a Company ( 1 8 4 6 and 1 8 4 9 ) as the Sikhs. One of the most moving l a m e n t s o n t h e fall o f t h e S i k h K i n g d o m i s c o n t a i n e d i n t h e V a r o r B a l l a d o f S h a h M u h a m m a d , a M u s l i m , for w h o m t h e f i g h t w a s b e t w e e n 'two m i g h t y k i n g d o m s , P u n j a b a n d H i n d u s t a n ' , a n d n o t between the Sikhs a n d the English, in which the Muslims might stand indifferent. S h a h M u h a m m a d h a s p e n n e d a glowing encomium to the 'Supermighty' (Maha-Bali) Ranjit Singh, a n d h a s traduced those who betrayed his successors' cause. His tone t h r o u g h o u t is t h a t of a p a r t i s a n a n d a d m i r e r of t h e S i k h s , a n d not of an alien. In this Ballad, while alluding to t h e r e l a t i o n s obtaining a m o n g followers o f v a r i o u s faiths, t h e p o e t refers t o ' H i n d u s a n d M u s l i m s l i v i n g a t p e a c e . ' I t i s significant t h a t a m o n g t h o s e w h o proved treacherous to the Sikh state during the w a r were some H i n d u s a n d S i k h s , a n d no M u s l i m . As a m a t t e r of fact, s o m e of t h e most t r u s t e d counsellors of Ranjit Singh, c h a r g e d w i t h delicate m i s s i o n s w i t h t h e B r i t i s h a n d t h e Afghans,, w e r e M u s l i m s . T o t h i s d a y , t h e d e s c e n d a n t s o f t h e f a m o u s M i n i s t e r , F a q i r Aziz-uddin, now in P a k i s t a n , c h e r i s h feelings of affection a n d r e v e r e n c e for t h e m e m o r y of Ranjit Singh. This feeling w a s s h a r e d by Muslims i n g e n e r a l , before t h e r e c e n t b i t t e r c o n t r o v e r s i e s b e g a n . I n t h e P e r s i a n c h r o n i c l e called ' W a q a - i - C h i s h t i ' , by a M u s l i m , a d e e p l y t o u c h i n g a c c o u n t is g i v e n of t h e exile of t h e child D u l e e p S i n g h , last Sikh ruler of the Panjab. All t h i s m a s s o f goodwill t h e S i k h s could n o t h a v e got from the Muslims unless they treated them without rancour or discrimination. Stories are current of Ranjit Singh keeping in r e s t r a i n t t h e more fanatical e l e m e n t s a m o n g t h e Sikhs, who would w i s h t o impose religious disabilities o n t h e M u s l i m s . T h e p i c t u r e o f Ranjit S i n g h a n d t h e S i k h r u l e r s , b o t h o f t h e e a s t e r n s t a t e s a n d of t h e p r i n c i p a l i t i e s c a l l e d misls, p r i o r to R a n j i t S i n g h , is o n e in which Muslim persecution w a s u n k n o w n . As said earlier, a p a r t from w h a t e v e r h a p p e n e d on t h e field of b a t t l e or in t h e o p e r a t i o n s of w a r a g a i n s t M u s l i m chiefs, no s t a t e action w a s directed a g a i n s t the Muslims. T h e r e were revolts like t h a t of'Syed A h m e d of Bareilly 26

27

26. 'Hindu' includes Sikh. 27. There is the famous incident of Ranjit Singh, buying from a Muslim calligraphist a beautiful, ornate copy of the Koran for a large sum.

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against the Sikh Kingdom as an anti-Muslim power; b u t as is wed-known, it was inspired and aided by the E a s t India Company t o h a r a s s Ranjit Singh, whose 'friend' t h e C o m p a n y w a s supposed to be. T h i s Syed could see in far-off P u n j a b a h e r e t i c a l s t a t e , while the rule of the Company which h a d replaced the M u g h a l Empire, m u s t have appeared to him in the d g h t of an Islamic state! A FEW SIDELIGHTS ON THIS THEME G u r u N a n a k is known to h a v e h a d a Muslim, a minstrel named Mardana, as his companion on his travels. This M a r d a n a was a historical character—some verses in his n a m e appear in t h e Holy G r a n t h . This c o m p a n i o n s h i p w a s symbodcal of t h e future attitude of the Sikhs towards the Musdms. The Muslim was to be t r e a t e d a s a friend, w i t h r e g a r d a n d love. T h i s t r a d i t i o n h a s actually been operative in the course of the history of the Sikhs. By a feat of tolerance m o s t r e m a r k a b l e in our l a n d of inter-redgious strife, M u s l i m s h a v e c o n t i n u e d t d l r e c e n t d a y s t o b e u s u a d y t h e m i n s t r e l s in S i k h places of w o r s h i p , including t h e h o d e s t of hodes, the Hari-mandir or Golden Temple at Amritsar. These M u s d m s dved, died a n d worshipped as Muslims, a n d w e r e orthodox fodowers o f t h e i r faith; y e t t h e y led t h e S i k h s i n p e r f o r m i n g m i n s t r e l y i n t h e i r p l a c e s of w o r s h i p . T h i s class, called R a b a b i s ( p l a y e r s on t h e rebeck), w e r e a c o m m o n s i g h t t i d a b o u t twenty-five y e a r s ago. I t w a s only i n t h e b a c k g r o u n d o f t h e r i s i n g t i d e o f c o m m u n a d s m i n t h e P u n j a b , a n d t h e objectionable c o n d u c t o f s o m e o f t h e i r o r d e r r e p u g n a n t t o S i k h r e d g i o u s s e n t i m e n t a n d g e n e r a l propriety, t h a t t h e r e w a s a move to discard t h e m . T h i s w a s , however, at A m r i t s a r only. I n t h e S i k h S t a t e s o f P a t i a l a , J i n d , N a b h a a n d K a p u t h a l a , they continued their Sikh ministrely right upto the migration of t h e M u s d m p o p u l a t i o n o f E a s t P u n j a b t o P a k i s t a n , i n 1947. T h e s e p e r s o n s w e r e k n o w n b y t h e S i k h honorific title o f B h a i , r e s e r v e d for p r i e s t s . There is an authentic tradition among the Sikhs that Guru Arjan while l a y i n g t h e f o u n d a t i o n o f t h e Holy T e m p l e a t A m r i t s a r c a d e d i n t h e f a m o u s M u s l i m S a i n t o f L a h o r e , H a z r a t M i a n Mir, t o b l e s s it. T h i s i s a n o t h e r o f t h o s e c a r d i n a l facts w h i c h h a v e d e t e r m i n e d t h e direction o f t h e S i k h a t t i t u d e t h r o u g h o u t h i s t o r y t o w a r d s t h o r n y q u e s t i o n s like t h e t r e a t m e n t o f M u s l i m s . T h e Musdm has always been wed treated. T h e fact i s w e d - k n o w n o f S i k h s h a v i n g s p a r e d t h e s m a d territory of the M u s d m Nawab of Malerkotla, w h e n during the e i g h t e e n t h c e n t u r y all t h e a r e a a r o u n d w a s o v e r - r u n b y t h e Sikhs,

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a n d o n e o f t h e bloodiest b a t t l e s i n S i k h a n n a l s , G h a l l u g h a r a o r t h e G r e a t Holocaust, w a s f o u g h t a few m i l e s from t h e t o w n of Malerkotla between the Sikhs and the Afghan invader, Ahmed S h a h . All through, the S i k h s respected t h e H o u s e a n d t h e territory of Malerkotla because of t h e ancestor of the Nawab, S h e r M u h a m m a d Khan, having protested against the slaughter of Guru Gobind Singh's tender children at Sirhand. Such a s e n t i m e n t c o n t i n u i n g i n history i s a g a i n u n i q u e , a n d o n v e r y good a u t h o r i t y it operated even in the terrible days of m u t u a l Musdm-Sikh s l a u g h t e r in 1947. The N a w a b s of M a l e r k o t l a to t h i s day r e m e m b e r with gratitude the respect shown to their House by the Sikhs. S i k h - M u s l i m r e l a t i o n s in I n d i a , as a whole, a r e of t h e b e s t . T h i s c a n b e s e e n i n l a r g e M u s l i m c e n t r e s like Delhi, L u c k n o w , Bareilly, P a t n a , H y d e r a b a d a n d e l s e w h e r e . T h e S i k h s , like b r a v e people everywhere, h a v e long back forgotten t h e temporary r a n c o u r o f 1947, w h e n excesses got c o m m i t t e d . I n t h e M u s l i m U n i v e r s i t y o f A d g a r h , w i t h its strongly-coloured M u s d m character, t h e S i k h s are the most prominent among the non-Musdm groups who p a r t i c i p a t e to t h e full in t h e v a r i e d life of t h e U n i v e r s i t y , w i t h o u t inhibitions or mental reservations. The M u s d m in ad p a r t s of India h a s learned to respect the large-heartedness of the Sikh. T h i s q u a l i t y s t e m s from t h e h i s t o r y o f t h e S i k h s , w h i c h h a s b e e n s h a p e d b y t h e W o r d o f t h e G u r u , w h o s e b u r d e n i s catholicity, tolerance and humainty. SUPPLEMENT TO THE ABOVE A considerable body of P e r s i a n v e r s e h a s gone into t h e Dasam Granth. M u c h of the P e r s i a n composed a r o u n d G u r u Gobind S i n g h i s s u p p o s e d t o b e t h e w o r k o f B h a i N a n d Lai, w h o h a d a d o p t e d t h e p e n - n a m e of Goya, a n d w a s w i t h o u t d o u b t a g r e a t s c h o l a r of P e r s i a n . H i s d e v o t i o n a l a n d m y s t i c a l p o e m s a r e full o f s i n c e r e feedng a n d a r e couched i n t h e style a n d idiom o f P e r s i a n m y s t i c a l p o e t r y , w h o s e t r a d i t i o n w a s s o m e c e n t u r i e s old. T h e s e P e r s i a n compositions o f B h a i N a n d L a i a r e h e l d i n h i g h r e v e r e n c e b y t h e Sikhs, a n d are chanted in the original or in Punjabi rendering in S i k h congregations. T h e P e r s i a n v e r s e , w h i c h is i n c l u d e d in Dasam Granth, is m a i n l y s e c u l a r i n t h e m e , c a r r y i n g t h e u s u a l i n v o c a t i o n s t o God, s t y l e d i n t h e S i k h idiom m a d e c u r r e n t b y G u r u Gobind S i n g h . Zafarnamah, t h e E p i s t l e of Victory, r e p o r t e d l y a d d r e s s e d to A u r a n g z i b , also forms p a r t of t h i s body of v e r s e . T h e r e a r e t w e n t y o r t w e n t y - o n e P e r s i a n c o u p l e t s o f a n o t h e r composition, r e c e n t l y

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discovered, called Fatahnamah. T h e s e a r e in t h e s a m e style a n d m e t r e a s Zafamamah, a n d m i g h t v e r y w e l l form a p o r t i o n o f it. T h e s e a r e , h o w e v e r , n o t i n Dasatn Granth, b u t t h e r e i s n o doubt that they are part of another Epistle parallel to Zafamamah. T h e w h o l e p o i n t o f t h i s s t a t e m e n t is, t h a t P e r s i a n , t h e l a n g u a g e o f p u r e l y M u s l i m c u l t u r e a n d t h o u g h t i n India, w a s n o t taboo at the Guru's Court—it w a s on the other h a n d in wide use. T h e r e i s h y m n o f G u r u N a n a k ' s composition i n Adi G r a n t h , which is P e r s i a n mixed with Indian dialects. In a h y m n of Namdev, the M a h a r a s h t r i a n s a i n t i n c l u d e d also i n A d i G r a n t h , t h e r e occur p h r a s e s a n d s e n t e n c e s i n P e r s i a n . All t h i s s h o w s e a r n e s t a t t e m p t s at c u l t u r a l commerce a n d even 'fusion' b e t w e e n H i n d u a n d Muslim, on the part of the Gurus. A GLANCE BACK T h e r e i s a p e r s i s t e n t belief a m o n g h i s t o r i a n s a n d w r i t e r s , p a r t i c u l a r l y t h o s e w h o h a v e followed only superficially t h e course of S i k h history, t h a t S i k h i s m h a s b e e n a blend b e t w e e n H i n d u i s m a n d I s l a m . T h u s A. C. B o u q u e t in Sacred Books of the World t h i n k s S i k h i s m to be 'the fruit of h y b r i d i z a t i o n b e t w e e n H i n d u i s m a n d I s l a m ' . K h u s h w a n t S i n g h i n h i s s u p e r b l y p r o d u c e d History of the Sikhs affirms : ' S i k h i s m w a s b o r n o u t of wedlock b e t w e e n Hinduism and Islam'. Nirad Chaudhari, in his sparkling Autobiography of an Unknown Indian calls S i k h i s m t h e r e s u l t of t h e application of Islam to H i n d u i s m . S u c h expressions a r e typical o f t h e W e s t e r n o r W e s t e r n i z e d s c h o l a r ' s view, p a r t i c u l a r l y w h e n h e v i e w s S i k h i s m from t h e social, e x t e r n a l a n g l e , a n d l e a v e s o u t its spiritual a n d philosophical genesis. S u c h a eugenic or p r a g m a t i c a t t i t u d e as is implied in t h e views q u o t e d above, gives a completely d i s t o r t e d view of history. S i k h i s m , doctrinally, is a c o n t i n u a t i o n of I n d i a n s p i r i t u a l i d e a l i s m , a n d e n s h r i n e s i n itself t h e d e e p e s t beliefs o f w h a t h a s come t o b e k n o w n a s H i n d u i s m . T h u s , t h e d o c t r i n e o f K a r m a , o r T r a n s m i g r a t i o n , of t h e cessation of t h e cycle of b i r t h s a n d d e a t h s , called M u k t i o r N i r v a n a , s u p e r i o r t o a n y i m a g i n e d . P a r a d i s e o f S e m i t i c conception; t h e c o m p u t a t i o n of h u m a n history in t e r m s of t h e four Y u g a s ; t h e b a s i s of ethical psychology in t h r e e q u a l i t i e s of T a m a , Raja a n d S a t y a ; t h e c o n c e p t o f M a y a , t h e Veil o f M a t e r i a l Reality—all these and many more are essential features which Sikhism shares with idealistic Hinduism, and which are characteristic only of those spiritual s y s t e m s which h a v e developed


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within India. Sikhism, of course, discarded t h e concept of I n c a r n a t i o n s or avatars of V i s h n u along w i t h i m a g e - w o r s h i p of all k i n d s . B u t s u c h r e c o n s i d e r a t i o n o f t r a d i t i o n a l H i n d u i s m does n o t throw Sikhism outside t h e pale of t h a t vast comity of cultures which i s k n o w n a s H i n d u i s m , despite t h e disclaimer b y t h e G u r u s and by Sikhs in recent times about Hinduism. The Guru m e a n t b y s u c h disclaimer t o d i s o w n t h e c u r r e n t religious p r e j u d i c e s a n d rancour, along with their insistence on discarding ritualism and hollow c e r e m o n i a l a n d s e c t a r i a n i s m of v u l g a r i z e d p o p u l a r Hinduism. They aimed at emphasizing the spiritual and ethical c o n t e n t o f religion, a n d i t s i n h e r e n t capacity t o g u i d e t h e h u m a n life t o w a r d s t h e n o b l e r fulfilment. T h e e n t i r e v o c a b u l a r y a n d p h i l o s o p h i c a l t e r m i n o l o g y o f t h e S i k h faith s t e m s from I n d i a n s o u r c e s . S o does t h e i l l u s t r a t i v e mythology, u s e d i n S i k h i s m n o t to emphasize the literal adoration of deities, b u t to symbolize ethical a n d s p i r i t u a l qualities, of w h i c h t h e s e deities a r e r e g a r d e d only as allegories. T h e M u s l i m n a m e s a n d a t t r i b u t e s o f God a n d o t h e r w o r d s from t h e s a m e s o u r c e a r e clearly i n t e n d e d t o i m p r e s s t h e n e e d of t o l e r a n c e a n d goodwill. N o n e of t h e o v e r t o n e s of I s l a m i c theology—its concept of A l l a h , its i d e a of t h e S e m i t i c c h a i n of p r o p h e t h o o d , i t s belief i n t h e D a y o f J u d g e m e n t , i t s r i t e s o f circumcision or a n i m a l sacrifice etc. a r e e v e n r e m o t e l y m e n t i o n e d i n t h e S i k h t e a c h i n g w i t h a n y a p p r o v a l . I n view o f all t h i s , i t i s a surprisingly r a s h opinion w h i c h p o s t u l a t e s a n y 'blending' of I s l a m a n d H i n d u i s m t o form S i k h i s m . T h e G u r u s , w h e n e v e r t h e y h a v e m e n t i o n e d I s l a m , a r e s e e n t o look u p o n i t a s a l i e n , u n f a m i l i a r t o be reconciled a n d m a d e to yield to t h e g e n e r a l i d e a of a fact of t h e t o t a l n a t i o n a l life r a t h e r t h a n r e m a i n a g g r e s s i v e a n d s e p a r a t i s t . S u c h i s t h e i r a t t i t u d e t o w a r d s it. T h e a t t r i b u t e s of God as O n e , w i t h o u t a rival, u n c r e a t e d a n d unincarnate—do resemble the similar attributes of Allah as in t h e K o r a n , w h o s e m o n o t h e i s m i s p e c u l i a r t o itself. T h e I s l a m i c God is a m i g h t y Lord, of a t e r r i b l e aspect, t h o u g h w i t h a l described as beneficent a n d merciful. B u t to seek H i s mercy, i n t e r c e s s i o n of t h e P r o p h e t M u h a m m a d i s i n d i s p e n s a b l e . All t h i s i s a l i e n t o t h e S i k h conception, w h i c h looks u p o n t h e G u r u a s R e d e e m e r from Sin, a s T e a c h e r a n d g u i d e t o noble a c t i o n s . S u c h a c t i o n s a l o n e lead to salvation a n d n o t a n y intercession by t h e G u r u . As a m a t t e r of fact, in t h e insistence on good actions, Sikhism leaves no m a n n e r o f d o u b t t h a t its doctrine s t a n d s a p a r t from I s l a m . T h e a t t r i b u t e s o f God a s O n e , u n i n c a r n a t e etc. a r e all k n o w n t o I n d i a n s p i r i t u a l

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idealism , and their source need not be sought in t h e Islamic t r a d i t i o n , I t i s significant t h a t G u r u N a n a k i n t h e C r e e d (Mul Mantra) in Japji does not use any Arabic term, but such philosophical-spiritual t e r m a s h a v e specificady I n d i a n overtones. T h a t i s b e c a u s e G u r u N a n a k ' s God i s n o t t h e A l l a h o f M u s l i m s , D e s t r o y e r o f Infidels, b u t K a r t a r , t h e C r e a t o r w h o s e love i s unbounded, a n d those justice is dispensed solely on t h e individual's m e r i t . T h i s God is, m o r e o v e r , n o t m o n o t h e i s t i c a d y conceived a s in a r e m o t e e m p y r e a n , w i t h a h o s t of a n g e l s a n d a r c h a n g e l s s u r r o u n d i n g Him, b u t i s i m m a n e n t a s w e d a s transcedent. Sikhism h a s virtuady no theological dogma, angelology or demonology, except s u c h a s a r e u s e d i l l u s t r a t i v e l y a n d allegorically. I n s u c h u s e M u s l i m c o n c e p t s like A z r a i l ( t h e A n g e l o f D e a t h ) a n d H o u r i s ( n y m p h s h o n o u r i n g h e r o e s w h o fall i n b a t t l e ) a r e n o t u n k n o w n , b u t t h e context m a k e s i t clear t h a t t h e i r u s e i s d t e r a r y a n d poetic rather than dteral. A p a r t from t h e m o n o t h e i s t i c conception o f t h e G o d - h e a d ( a c t u a d y a s s t a t e d e a r d e r , i t goes f a r t h e r t h a n p l a i n m o n o t h e i s m o f t h e Islamic variety), a n o t h e r f e a t u r e w h i c h m u s t h a v e b r e d t h e notion of a fusion b e t w e e n Islam a n d H i n d u i s m to produce Sikhism, would b e t h e m d i t a r i s t aspect which Sikhism acquired u n d e r G u r u Gobind Singh. T h e notion t h a t H i n d u i s m i s q u i e s c e n t a n d passive a n d I s l a m i s m d i t a r i s t i c , i s superficial a n d t a k e s stock only o f a n isolated s e g m e n t o f t h e h i s t o r y o f I n d i a , d u r i n g w h i c h t h e H i n d u , u n d e r t h e influence of a decadent philosophical outlook, w e n t u n d e r before t h e c o n q u e r i n g m i g h t of I s l a m . B u t to t a k e s u c h a view is to forget t h e heroic t r a d i t i o n s of I n d i a , obscured on d o u b t after t h e s u d d e n s t u n n i n g blow of Muslim conquest, b u t revived in t h e n a m e of A k a l P u r u k h a (The I m m o r a l Lord) by G u r u Gobind S i n g h . It is significant a g a i n t h a t G u r u G o b i n d S i n g h r o u s e d t h e d o r m a n t h e r o i c s p i r i t of t h e I n d i a n people in t h e n a m e of Akal, M a h a - K a l , Bhagauti, P a r m a P u r k h a , K a r t a r a n d such other concepts of the C r e a t o r , a d d r a w n from I n d i a n t h o u g h t , w i t h I n d i a n o v e r t o n e s a n d associations. T h e i m a g e r y employed b y t h e G u r u , p a r t i c u l a r l y t h e i m a g e of t h e a v e n g i n g C h a n d i , t h e goddess a n d h e r o i n e w h o in 28.

Om, the Vedic name of God, adopted by Guru Nanak, to which the numeral (1) is prefixed, implies the uncreated, eternal God. Advaita the philosophy of the identification of the Creator with the creation is reflected in Sikh thought. The concept of Maya, the illusion which creates separateness where in truth there is identity, is integral to Hidnu and Sikh thought.


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ancient ages protected t h e gods a g a i n s t the demons, is t h e protectress of values Indian, a n d in the entire context of the i n v o c a t i o n o f t h e h e r o i c s p i r i t , h e r n a m e s t a n d s for t h e d o r m a n t spirit of I n d i a n h e r o i s m a g a i n s t t h e aggression of a p o w e r p r o f e s s i n g t o s e r v e I s l a m , s e e k i n g t o r u l e over a n d s u p p r e s s t h e Indians as adens. Chandi is b o t h an Idea—the archetype of avenging h e r o i s m — a s well a s i n h e r visible form t h e goddess o f H i n d u conception, w h o h a s eight a r m s a n d r i d e s t h e Lion. H e r o p p o n e n t s are the demons of Indian mythology—Sumbha and Nisumbha, M a h i k h a s u r , C h a n d a a n d M u n d a , etc. A d these associations, which are an integral p a r t of G u r u Gobind Singh's life-view a n d philosophy, a r e I n d i a n conceptions. In Bachitra Natak, he s t a n d s in a p r e v i o u s i n c a r n a t i o n before t h e L o r d , called A k a l P u r u k h a , a f t e r l o n g p e n a n c e o n H e m k u n t , a n d i s blessed b y t h e Lord a n d s e n t into t h e w o r l d to s p r e a d dhanna. H e r o i s m s t e m m i n g from s u c h s o u r c e s and on such inspiration can certainly have not the remotest association with anything Muslim, except in the way of the t o l e r a n c e of I s l a m as s u c h . T h e r e a r e , o f course, P e r s i a n a n d A r a b i c words, o c c u r r i n g i n all p l a c e s , a s t h e a t t r i b u t e s o f t h e Lord, a n d a s s y n o n y m s for t h e s w o r d a n d o t h e r w e a p o n s . T h i s i s only t h e u s e o f c u r r e n t idiom, w i t h o u t a n y specific a t t a c h m e n t s o r a s s o c i a t i o n s d r a w n from M u s d m theology o r h i s t o r y . T h e m o r e o n e reflects, t h e m o r e o n e finds t h a t S i k h p h i l o s o p h i c a l a n d religious t h o u g h t s t e m s from roots Indian, a n d t h e S i k h concept of heroism is specificady I n d i a n . The Guru's heroes, besides Chandi, are R a m a and K r i s h n a and n o t a n y I s l a m i c o r P e r s o - A r a b i a n figures. T h e r e a r e few i s o l a t e d w o r d s , w h i c h t a k e n o u t o f t h e i r c o n t e x t a n d given e x a g g e r a t e d significance m i g h t lead one to s p e c u l a t e on t h e vestiges of I s l a m i c i d e a s in S i k h i s m . Such, for e x a m p l e , is t h e a p p d c a t i o n of t h e t e r m ' B u t - S h i k a n ' ( I d o l - B r e a k e r ) to t h e G u r u in Zafar Namah. T h i s t e r m h a s definite M u s l i m associations o f a n u n p l e a s a n t c h a r a c t e r , as reminiscent of the t y r a n n y of the Muslim conquerors in riding r o u g h - s h o d over t h e s u s c e p t i b i d t i e s of t h e H i n d u s . S u c h a w o r d only l e n d s s t r e n g t h to t h e d o u b t s as to w h e t h e r Zafar Namah, as i t s t a n d s , i s t h e G u r u ' s o w n composition, o r e v e n a u t h o r i z e d b y him. It is probably a later dramatization, as I n d u B h u s h a n 29

29. Apart from Rahim and Karim, Qadir and Parvardagar, etc. there are the names of weapons; saif, tegh, tabr, tufang, khatang (Khadang); then there are nishan, fateh, deg, etc.

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Bannerji h a s suggested. Anyway, it would be r a s h to build a p h i l o s o p h i c a l s t r u c t u r e o n s u c h i s o l a t e d occurences a s t h e s e . AN ARGUMENT Considered logically, t h e r e w a s little n e e d or occasion for G u r u N a n a k o r a n y o f h i s successors, i n c l u d i n g G u r u Gobind S i n g h , t o go to I s l a m i c theology or M u s l i m society in I n d i a for e x a m p l e a n d exhortation. G u r u N a n a k h a s actually castigated those Hindus w h o f l a t t e r i n g l y a d o p t e d t h e M u s l i m p a r l a n c e a n d grooves o f t h o u g h t , a s guilty o f self-seeking a n d l a c k o f p a t r i o t i s m . I s l a m with its alien tradition of thought, its outlandish heroes a n d c u s t o m s a n d m o r e s could n o t h a v e s e r v e d t o i n s p i r e G u r u N a n a k a n d h i s successors, w h o a i m e d a t infusing t h e I n d i a n people w i t h t h e zeal for s p i r i t u a l q u e s t a n d e t h i c a l e n d e a v o u r , a n d t o a r o u s e t h e m o u t o f t h e i r topor a n d i g n o r a n c e . A p a r t from t h e q u e s t i o n w h e t h e r I s l a m i n t h e o r y could h a v e g i v e n m u c h t h a t t h e G u r u s would h a v e valued, in I n d i a as p r a c t i s e d a n d preached, it stood for bigotry a n d fanaticism a n d w a s not less superstitious, obscurantist a n d strife-promoting in character t h a n current H i n d u i s m . T h e G u r u s w i s h e d i n essence s o t o r e i n t e r p r e t a n d revive t h e s p i r i t u a l tradition of India as to purge it of its dross a n d accretions. Islam could give little g u i d a n c e t o w a r d s c o m p a s s i n g s u c h a n e n d . I t s s t r o n g d o g m a t i c t e n d e n c y , i t s exclusiveness a n d i t s s e c t a r i a n i s m , a l r e a d y i n h e r e n t b u t s t r e n g t h e n e d after i t s i n t r o d u c t i o n i n t o t h e Indian milieu—all these presented a disease to be cured as m u c h as the similar malady within Hinduism. Of the essential h u m a n i t a r i a n i s m of t h e G u r u ' s conception w h e r e w a s t h e evidence in Islam as the G u r u s saw its. 3 0

T h e r e a r e superficial p o s t u l a t e s a b o u t t h e b r o t h e r h o o d , democracy (whatever t h a t m a y m e a n ) a n d equality i n Islam, w h i c h t h e G u r u s m i g h t b e s u p p o s e d t o d r a w u p o n . All t h e s e n o t i o n s a r e c h i m e r a s . I s l a m i n I n d i a w a s c a s t e - r i d d e n , d e e p l y stratified, practising untouchability a n d the severest type of racialism. F a r from e x h i b i t i n g a n y d e m o c r a t i c o r e g a l i t a r i a n spirit, i t w a s a pyramidal feudal structure, with a rapacious, tyrannical a r i s t o c r a c y o n top, s u c k i n g t h e life-blood o u t o f t h e m a s s o f t h e people, b o t h H i n d u a n d M u s l i m , I t w a s s u p p o r t e d b y m e r c e n a r y r e t a i n e r s , p a m p e r e d t o kill, r a p e a n d loot. I t s s a n c t i o n c a m e from divines a n d p r i e s t s w h o w e r e bigoted, hypocritical a n d corrupt, o n 30.

Incarnations and amulets provided by Muslim Pirs and worship of tombs was current. The Gurus condemned all such practices.

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t h e evidence of G u r u N a n a k himself. J u s t i c e w a s only a d r e a m , a n d 'decency a n d faith h a d h i d d e n t h e i r faces'. B y t h e t i m e G u r u Gobind Singh c a m e upon t h e scene, t h i n g s h a d grown e v e n worse. Aurangzib's court consisted of mere parasites, degenerate a r i s t o c r a t s w h o h a d lost t h e p e r s o n a l c h i v a l r y o f t h e i r f o r b e a r s , and were a bloated race who even in war-time kept with t h e m s w a r m s of concubines. As a historian h a s remarked, 'the m e n w h o c a m e w i t h B a b a r w e r e r u d d y m e n i n boots; b u t t h o s e w h o followed A u r a n g z i b w e r e p a l e m e n i n p e t t i c o a t s . ' T h u s m u c h for t h e M u s l i m society i n I n d i a . There may be a lurking notion t h a t t h e militancy of Islam m a y h a v e b e e n e m u l a t e d b y G u r u Gobind Singh. This a s s u m p t i o n a g a i n will b e a r l i t t l e s c r u t i n y . M u s l i m m i l i t a n c y a s k n o w n t h r o u g h o u t history i n I n d i a w a s aggression a n d h i g h - h a n d e d n e s s . The G u r u wished to inculcate the qualities of m a r t y r s a n d heroc r u s a d e r s ( D h a r m a - V i r s ) a m o n g h i s followers. T h e M u s l i m s i n I n d i a could furnish little by w a y of inspiring t h e G u r u to emulation. T h e p r e s e n c e o f m i l i t a n t I s l a m i n I n d i a n o d o u b t led t h e G u r u t o d r a w t h e s w o r d i n w h a t i t w o u l d b e r i g h t t o call t h e a s s e r t i o n o f n a t i o n a l self-respect, v i s u a l i z e d a s w a r a g a i n s t evil, b u t t h e i n s p i r a t i o n t o w a r d s t h a t c a m e from n a t i v e , I n d i a n s o u r c e s . G u r u N a n a k ' s visits t o M u s l i m s a i n t s w e r e a s m u c h i n t h e n a t u r e o f a quest for t h a t Divine T r u t h , n e i t h e r specifically H i n d u nor Mulism, a s a n a t t e m p t a t b r i d g i n g t h e gulf w h i c h s e p a r a t e d H i n d u s a n d Muslims. A bridge of universal, non-sectarian t u r t h s a n d ideals n e e d e d t o b e b u i l t which t h e G u r u w a s b u i l d i n g t h r o u g h h i s W o r d a n d h i s Holy M i n i s t r y . W h e r e noble s o u l s w e r e found a m o n g t h e Mulims, like S h e i k h I b r a h i m F a r i d o r H a z r a t M i a n Mir, t h e G u r u s valued and honoured t h e m and cherished their friendship. This w a s t r u e a s well o f s u c h a m o n g t h e H i n d u B h a k t a s a s s h a r e d t h e Guru's ideals. It would, therefore, be a d o p t i n g an entirely w r o n g perspective to ascribe to t h e Sikh m o v e m e n t a n y desire to e m u l a t e Islam, to absorb any of its ideas or institutions or to adopt any p a r t of its s t r a t e g y or polity. I s l a m , as a fact of I n d i a n h i s t o r y , w a s t r e a t e d b y t h e G u r u s a s a n i n e v i t a b l e e l e m e n t i n t h e n a t i o n a l life, t o b e p u t up with, treated with tolerance b u t hardly to be admired or e m u l a t e d . T h i s is t h e t r u e picture as it e m e r g e s from a close p e r u s a l of Sikh teachings and t h e course of Sikh history.

APOSOLATE T O T H E PEOPLE

CHAPTER 5

APOSOLATE TO THE PEOPLE

RELIGION AND THE DEMOCRATIC SPIRIT T h e i d e a of democracy is based, a m o n g o t h e r considerations, on faith in the i n h e r e n t capacity of m a n to rise to moral and i n t e d e c t u a l e m i n e n c e t h r o u g h h a r d w o r k a n d devotion. I t n e g a t e s t h e i d e a o f e m i n e n c e b y b i r t h , e x c e p t i n s o far a s t h e m y s t e r y i n h e r e n t in heredity d e t e r m i n e s t h e limits of a person's capabdities a n d binds him down in certain ways which was almost beyond h u m a n control. B u t t h e s e f a c t o r s — m e r i t s a s w e d a s l i m i t a t i o n s — are scattered about among h u m a n beings by nature through her i n s c r u t a b l e Will. T h e p o o r e s t a n d t h e l o w d e s t a r e n o t d e b a r r e d from r e c e i v i n g s u c h gifts, a n d t h e r i c h e s t a n d t h e p r o d u e s t h a v e n o g u a r a n t e e t h a t t h e i r p r o g e n y s h a d h a v e t h e m . I n o t h e r words, it is m a n ' s God-given powers, to use t h e p a r l a n c e of redgion, which determine his greatness or ordinariness. These powers inherent i n t h e infinitely, t h e i r q u a l i t y t r a i n e d t o n e w c a p a c i t i e s , a n d t h e individual, t h r o u g h appdcation a n d e n d e a v o u r can a t t a i n t h e ideal d e v e l o p m e n t in a n y one of t h e directions conceived by t h e h u m a n spirit—as intellectual, artist, saint, hero prophet—or any other. Religion, e v e n while a p p a r e n t l y n o t a d h e r i n g t o t h e i d e a o f democracy i n t h e m o d e r n political s e n s e , a n d a c t u a d y sanctifying t h e c o n s e r v a t i o n o f c a s t e a n d b i r t h , h a s a l w a y s placed t h e i d e a o f t h e individual e n d e a v o u r at t h e core of its processes. T h e injunction i n all r e l i g i o n s t o t h e i n d i v i d u a l t o d o p e n a n c e a n d p e r f o r m a u s t e r i t i e s , a n d t o p u r i f y t h e self a n d t o a t t a i n t h e s t a t e o f e n l i g h t e n m e n t a n d bliss, i s a t b a s i s a n e x h o r t a t i o n t o h i m t o call forth the i n h e r e n t potentialities of his own character and personality, about which it is assumed t h a t they have an almost i n f i n i t e c a p a c i t y for g r o w t h . T h u s , i t i s t h r o u g h sadhana ( e n d e a v o u r ) , simran ( s m a r a n or m e d i t a t i o n ) , self-discipline a n d all t h e self-denial w h i c h t h a t m a y involve, t h a t m e n a r e s h o w n

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t h e p a t h of s a i n t l i n e s s a n d of u l t i m a t e g r e a t n e s s . O u t of s u c h e n d e a v o u r alone c o m e s t r u e l e a d e r s h i p , w h i c h i n t h e r e l i g i o u s sphere is designated by its various grades, s u c h a piety, saintliness, p r o p h e t h o o d a n d u l t i m a t e l y godhood—such a s i s accorded t o m e n of ovewhelming spiritual power among ad peoples in those eras w h e n faith h a s b e e n accorded t h e s u p r e m e place in t h e dves of m e n . This idea of hodness and saintdness through individual c h a r a c t e r a n d godliness i s a t t h e core o f t h a t h i g h l y i n f l u e n t i a l body o f t h o u g h t w h i c h d e v e l o p e d i n I n d i a d u r i n g t h e m e d i e v a l a g e s a n d h a d b e e n g e n e r a l l y c h a r a c t e r i z e d a s t h e Bhakti m o v e m e n t . No h o l i n e s s by b i r t h or a p r e d e t e r m i n e d o r d i n a n c e , but the achievement of such bdss through individual endeavour, sacrifice a n d self-discipline—such is t h e basic p o s t u l a t e of B h a k t i . T h i s p o s t u l a t e h a s i n i t t h e m o s t significant p h i l o s o p h i c a l i d e a o f democracy—the supreme importance of the individual as individual; E a c h i n d i v i d u a l i s God's especial c h a r g e a n d p r o t e g e . He is u n i q u e in h i s capacity for s p i r i t u a l development, a n d u n i q u e i n h i s love o f t h e S u p r e m e B e i n g a n d i n b e i n g c h e r i s h e d b y H i m . S u c h a n i d e a i s basically d e m o c r a t i c i n i t s s p i r i t u a l , i f n o t i n i t s social, podtical a n d other impdcations. T h e proliferation of m o d e r n p o d t i c a l d e m o c r a c y , w i t h i t s e m p h a s i s o n r e v o l u t i o n a n d social e q u a d t y , by one of t h e a s t o n i s h i n g p a r a d o x e s of h i s t o r y , h a s developed a c t u a d y o u t o f t h e m o d e r n m a n ' s a t t e m p t a t finding a new, more e r d i g h t e n e d redgion, in t h e C h r i s t i a n l a n d s of W e s t e r n Europe. Such paradoxes are not u n k n o w n to history, in which m o v e m e n t m a y e n d i n w a y s e n t i r e l y different from t h o s e w i t h which they began, and revolutionaries may set up as tyrants, and reformers of yesterday may be b r a n d e d as corruptors of today. THE DEMOCRATIC DIRECTION OF SIKHISM W h e r e a s t h e v a r i o u s r e d g i o u s m o v e m e n t s o f m e d i e v a l India, generally comprehended u n d e r the capacious label Bhakti were mainly directed at t h e purificaiton a n d s w e e t e n i n g of t h e individual personadty t h r o u g h self-discipline a n d love, Sikhism took an added, a n d t r e m e n d o u s l y meaningful orientation. W h e r e a s providing for the development of the individual p e r s o n a d t y in a degree m u c h more i n t e n s e t h a n t h e o t h e r c o n t e m p o r a r y m o v e m e n t s b y t h e fact of i t s h a v i n g a S c r i p t u r e , a C h u r c h a n d t h e c h a r a c t e r of a c o m m u n i t y (in t h e w i d e s t a n d sociological s e n s e o f t h i s m u c h m i s u s e d word), i t a t t h e s a m e t i m e developed c e r t a i n i n s t i t u t i o n s which gave p e r m a n e n c e a n d power to its influence. T h e individual's

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T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCHTTY

s p i r i t u a l a n d ethical p u r i t y — w h i l e t h e g r e a t e s t e m p h a s i s w a s laid o n t h e s e — w e r e p l a c e d i n t h e m i d s t o f t h e social g r o u p , w h i c h i n t h i s c a s e w a s t h e ' P a n t h ' (literally w a y o r p a t h , i.e., o r d e r o r community). The individual m u s t serve the order or group, and as a m a t t e r of fact, m a n k i n d in g e n e r a l , a n d n o t only 'swim across t h e o c e a n of t h i s life himself, b u t also h e l p o t h e r s to go a c r o s s it'. Or, to p u t this idea in w o r d s still more powerful from G u r u N a n a k ' s Japji; 'Those w h o h a v e m e d i t a t e d o n t h e N a m e h a v e m a d e heroic e n d e a v o u r ; t h e i r faces a r e i l l u m i n a t e d w i t h t h e l i g h t Divine, a n d c o u n t l e s s o t h e r s h a v e got salvation t h r o u g h t h e m ' . L a t e r , t h e s a i n t also b e c a m e h e r o , m a r t y r , c r u s a d e r — a s i s d i s c u s s e d i n d e t a i l i n a n o t h e r c h a p t e r o f t h i s book. T h i s basic difference m a d e t h e S i k h C h u r c h p o t e n t i a l l y m o r e i n f l u e n t i a l i n t h o s e fields w h i c h m a y b e called social a n d political, a n d g a v e t o i t a p o w e r w h i c h a n y i n d i v i d u a l - o r i e n t e d s p i r i t u a l m o v e m e n t could n o t a t t a i n . I t i s t h i s a s p e c t o f t h e c h a r a c t e r o f S i k h i s m w h i c h h a s a l s o m a d e i t widely misunderstood a n d m i s i n t e r p r e t e d a m o n g t h e I n d i a n people, whose c o n c e p t of r e l i g i o n for m o r e t h a n a m i l l e n i u m h a s b e e n t h a t of a p a t h of individual s p i r i t u a l e n d e a v o u r a n d salvation. F u r t h e r , such an idea is generally n o t dissociated from t h e i n h e r e n t conservatism of heredity a n d casteism, so t h a t a confusing j u m b l e which e m p h a s i z e s i n d i v i d u a l i s m a s a g a i s n t t h e c o n s c i o u s n e s s o f social responsibility, a n d conservatism as a g a i n s t uncompromising insistence on the achievements of individual character has r e m a i n e d strongly embedded in I n d i a n religious thought. The consequence h a s been, t h a t the general character of the various B h a k t i cults h a s r e m a i n e d conservative, although some of their e m p h a s e s h a v e gone i n t o t h e consciousness o f g e n e r a l H i n d u i s m , w i t h o u t modifying i t s e s s e n t i a l c o n s e r v a t i v e core, c o n s i s t i n g i n n o t i o n s like t h e s u p r e m e i m p o r t a n c e given t o c a s t e a n d u n t o u c h a b i l i t y . S i k h i s m developed a l o n g l i n e s w h i c h r a n c o u n t e r t o t h e p u r e l y i n d i v i d u a l i s t i c i d e a i n its i n s i s t e n c e o n l a y i n g o n m a n t h e d u t y o f 'seva' o r service i n t h e w i d e s t s e n s e , a n d i n i t s umcompromising repudiation of merit attaching to birth through a pre-ordained unalterable caste.'This feature h a s made Sikhism viewed w i t h suspicion b y all m a n n e r o f religious t h i n k e r s i n India. But it is in possessing these characterstics t h a t the essential g r e a t n e s s a n d d e m o c r a t i c c h a r a c t e r o f S i k h i s m lies. 1. The Sikhs, for example, have no priestly caste whatever. Any person with knowledge of religion and otherwise eligible, may officiate as priest at any time.


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T h e democratic idea i n t h i s r e s p e c t c a n b e t r a c e d i n t h e S i k h C h r u c h r i g h t from its i n c e p t i o n . T h e first o p p o r t u n i t y for t h e application o f s u c h a n i d e a a r o s e w h e n t h e F o u n d e r , G u r u N a n a k felt t h a t h i s e a r t h l y p i l g r i m a g e w a s c o m i n g t o a close; a n d i n o r d e r t o c a r r y f u r t h e r t h e Divine M e s s a g e w i t h t h e s p r e a d i n g o f which he had been charged, n a t u r a l question arose : who next? The story is well-known of t h e G u r u p u t t i n g to t h e t e s t t h e capacity to lead the infant mission of his sons Sri C h a n d and L a k s h m i D a s , b o t h o f w h o m failed t o c o m e u p t o t h e G u r u ' s e x p e c t a t i o n s . So, after d e e p deliberation, t h e G u r u p u t L e h n a , t h e disciple w i t h the unquestioned obedience in the seat of Guruship. His identification w i t h t h e G u r u i n s p i r i t e a r n e d h i m t h e n a m e o f Angad—limb of t h e G u r u ' s limb. N e x t t h e succession a g a i n eluded the n e w G u r u ' s sons a n d p a s s e d i n s t e a d t o t h e s e p t u g e n a r i a n A m a r D a s , h u m b l e disciple, u n t i r i n g i n p e r s o n a l service, w h o u t t e r e d h i s life's s e n s e of d e v o t e d discipleship in t h e s e w o r d s , g r o w i n g from t h e i n m o s t d e p t h s o f p e r s o n a l i t y : Arduous is the way of Master's service; It comes to him who gives away his head, and takes no care of self. It w a s this pure soul whom the M a s t e r in a m o m e n t of s u p r e m e a n d overflowing love, called ' s h e l t e r o f t h e s h e l t e r l e s s , refuge of t h e u n p r o t e c t e d , h o n o u r of t h e u n h o n o u r e d . ' The same pattern was repeated with the new Guru, A m a r Das, p a s s i n g h i s sons over, he conferred t h e c r o w n of God's service o n a poor o r p h a n , R a m D a s , w h o m d e s p i t e n o t i o n s o f c l a s s a n d s t a t i o n , c u r r e n t a m o n g h i s folk, h e h o n o u r e d w i t h h i s o w n daughter's hand. There was rage and gnashing of teeth by the G u r u ' s s o n s a t b e i n g p a s s e d over. The story moves further, with the guruship henceforth r e m a i n i n g i n G u r u R a m D a s ' s family. T h i s w a s , a s t h e g r e a t s a v a n t , B h a i G u r d a s , i n t e r p r e t e r o f t h e Holy W o r d a v e r s , because 'none o t h e r could b e a r t h e u n b e a r a b l e ' . T h e s e a r e cryptic, m y s t i c w o r d s . T h e y e x p r e s s n o t only t h e p o w e r t o b e a r t h e Vision Divine, to look u p o n t h e ineffable Reality face to face, b u t p o i n t also to t h e 2

2.

In the Asa-di-Var says Guru Angad on the theme of the true men of God; The true servants are those men of supreme contentment who kept even before their minds truth swerving never from it. 'Never have they strayed to evil; immersed in pure action have they ever performed righteousness; emancipating t h e m s e l v e s from the shackles of the world, they were content with little of the fare of this world. (Asa—pp. 466-67)

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c r o w n o f m a r t y r d o m a n d h e r o i s m w h i c h henceforth t h e o c c u p a n t o f t h e Apostodc s e a t h a d t o w e a r , i n t h e w a y o f God a n d t h e service of m a n .

THE PRECEPTOR-DISCIPLE IDENTIFICATION T h e b o n d b e t w e e n t h e P r e c e p t o r (called G u r u o r s o m e t i m e s while u s i n g t h e M u s l i m p a r l a n c e , Pir) a n d t h e Disciple (called sikh—shishya—or murid) is t h a t of love s u r p a s s i n g , w h i c h r e s u l t s i n t h e m e r g i n g o f s p i r i t i n t o s p i r i t . T h a t i s how t h e S i k h m y s t i c a l idea sees in ad t h e t e n G u r u s i m m a n e n c e of t h e s a m e spirit, w h i c h p a s s i n g from G u r u N a n a k p e r m e a t e s t h e m r i g h t u p t o G u r u Gobind Singh, a n d now t h e Word, as e n s h r i n e d in t h e Holy G r a n t h . This i s n o t p a t h e t i c fadacy, b u t t h e very basic t r u t h o f s p i r i t u a d t y . Spirit c o m m u n i c a t e s w i t h s p i r i t t h r o u g h t h e W o r d w h i c h m a y b e s o u n d e d o r silent, ineffable. I t i s t h r o u g h s u c h c o m m u n i o n t h a t t h e s p i r i t o f t h e P r e c e p t o r m e r g e s i n t o t h a t o f t h e Disciple, o b d t e r a t i n g all d i s t i n c t i o n b e t w e e n t h e t w o . T h i s i s t h e s e c r e t o f mystical Love which is at t h e basis of ad t r u e redgion a n d idealism. I n t h e P r e c e p t o r i s visible t h e e s s e n c e o f t h e Divine Soul, s o t h a t i n t h e m y s t i c a l c h a i n , t o t h e disciple t h e p r e c e p t o r i s t h e door through which e n t r y is vouchsafed to t h e Divine, t h e I m m o r t a l . T h i s is t h e essence of t h e mystical doctrine, w h i c h is t h e u n i v e r s a l p a t h of s p i r i t u a l ascesion to M o k s h a , D i d a r or t h e Beatific Vision, a s t h e e x p e r i e n c e i s n a m e d i n H i n d u , Sufistic, o r C h r i s t i a n t e r m i n o l o g y . T h e d i s c i p l e ' s love for t h e P r e c e p t o r - M a s t e r i s expressed in words b u r n i n g w i t h t h e fire of passion in t h e Scripture. Says the fourth Master, R a m Das, in the h y m n which captures t h r o u g h its f l a m i n g i m a g e r y t h e v e r y e s s e n c e o f s u c h d e v o t i o n :

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Even in this later p a r t of the history of guruship the search for m e r i t a n d f i t n e s s c o n t i n u e d . G u r u R a m D a s p a s s e d over h i s two older sons in favour of t h e youngest, Arjan Dev, w h o justified t h e choice by b e i n g t h e c o m p i l e r of t h e Holy Granth, f o u n d e r of t h e H a r i m a n d i r (Golden T e m p l e ) a n d T a r n T a r a n , a n d c o m p o s e r o f h y m n s o f u n s u r p a s s e d s w e e t n e s s a n d divine love. H e i t w a s w h o for t h e first t i m e in t h e h i s t o r y of t h e C h u r c h w o r e t h e crown o f m a r t y r d o m a n d b a r e d h i s b r e a s t t o t h e indescribable t o r t u r e s o f J a h a n g i r , m i x t u r e of h e d o n i s t i c i m p u l s e s a n d fits of p r i m i t i v e Mongol barbarity. The G u r u ' s eldest brother, P r i t h i Chand (Prithia) never abated in his hate a n d rancour, a n d throughout life w a s e n d e a v o u r i n g t o i n j u r e t h e god-dke soul w h o s e d a y s a n d n i g h t s w e r e given t o love a n d service. T h e s t o r y o f t h e l e n g t h s t o w h i c h P r i t h i a ' s h a t e w a s c a r r i e d , r e a d s like t h e p u r s u i t o f a m a n b y a d e m o n i a c spirit, for s u c h t r u l y h i s e n v y h a d m a d e P r i t h i a , whose poison n e v e r a d o w e d h i m r e s t . In later generations of guruship, it was the same. The n a m e s of Dhir Mai a n d R a m Rai are well-known as of those who set up t h e i r o w n p a r a d e l c h u r c h e s , i m p o s i n g o n s i m p l e folk w i t h a d t h e o u t e r symbols of g u r u s h i p . B u t t h e tinsel inevitably wore off. These s e e k e r s after w o r l d l y glory a n d g a i n w e r e n o t m a d e o f t h e m e t a l w h i c h could l e a d t h e n a s c e n t c h u r c h t h r o u g h t h e t r i a l s of a confdct with t h e tyrannical power of the Mughals, now taking more and m o r e t o o p p r e s s i o n . I t w a s t h e choice o f t h e C h i l d - A p o s t l e , Harkrishan, who emerged as the ninth Master, Tegh Bahadur, a n d gave h i s h e a d w i t h o u t flinching, f i g h t i n g for t r u t h a n d justice. I t w a s a g a i n h i s s o n G o b i n d Rai, w h o m o u l d e d t h e p e o p l e i n t o a force t o f i g h t t y r a n n y a n d t o s p r e a d r i g h t e o u s n e s s . T h e story of G u r u s h i p a m o n g t h e S i k h s p r e s e n t s a long record of d e v o t i o n a n d sacrifice, a t r u e crucifixion of t h e e a r t h l y life to d r i n k o f t h e n e c t a r o f t h e lif d i v i n e . T h i s p u r i t y o f i t s i d e a l s w a s k e p t u p because g r e a t n e s s w i t h i n t h e fold i n h e r e d i n t h e c h a r a c t e r and piety of the individual, and not on any adventitious circumstances, including even sonship to the Guru. This points the way to t h a t development within the Church, which it is not wrong or misplaced to look up as the principle of spiritual democracy i n which u n c o m p r o m i s i n g a d h e r e n c e t o principle w a s t h e s u p r e m e consideration.

May I be a slave to one who grants me a sight of the True Beloved; My spirit yearns ever for a sight of Him Shouldst thou send joy, it disturbs not my meditation of Thee; Shouldst thou send suffering, so do I stdl think on Thee. So I have a sight of Thee, may I cut this flesh to pieces and make of it an offering in fire! Let the storm blow never so wild, and the rain never so lashing, the disciple still must brave these to have a sight of the Master; May the salt sea rage between, the disciple still must cross it to have the Master's sight. As life is suffocated without water, so is separation from the Master death to the disciple. As the earth is beautified by showers of rain, so does the disciple's soul blossom on beholding the Master. May it frost and snow never so serve, the disciple still must stir out to have a sight of the Master. The Master is Nanak's body and soul; his sight alone can fill him:

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Nanak's Master is omnipresent, everywhere, Lord of the universe. (Suhi, pp. 757-58)

T h e m y s t i c a l r e l a t i o n s h i p o f t h e Love w h i c h m a k e s i d e n t i c a l t h e Beloved Lord a n d t h e Devotee, i s e x p r e s s e d i n w o r d s beautiful b e y o n d p r a i s e b y G u r u A r j a n . T h e Lord i s e v e r w a t c h f u l o f t h e c o n c e r n s of h i s Lover-Devotee; He keeps untarnished the honour of His servant, and inspires him to meditate on the Name; He comes rushing to perform to success wherever are His servant's concerns. He ever is at hand to help and succour him. Whatsoever the boon the servant begs of Him, He grants it that instant. May I be a sacrifice to the servant who has earned such love of the Master. The praise of such a servant blesses the heart; Nanak covets even the touch of such a one. (Asa, Page 403) T h e i d e a l s e r v a n t , t h e devotee w h o s e life i s d e d i c a t e d t o t h e M a s t e r h a s been praised in a n o t h e r place equally highly by the s a m e Apostle, G u r u A r j a n : (The ideal servant of the Lord is he) who never gave place in his heart to pride, attachment, greed and evil desires and whose thought strayed never beyond the Lord; His commerce has all been in the jewels of the Lord's Name and His qualities—of this merchandise does he carry the load. Such is the true servant—true unto death : Living he has ever worshipped the Lord and to the last breath has ever kept Him in his heart. Never h a s he turned his face away from the Lord's command. He has lived ever in enjoyment of the Lord's bliss and goes rushing wherever He may ordain. (Maru, page 1000) T h i s Lord, all S u p r e m e Love a n d s o d e e p l y m e r g e d i n t o t h e d e v o t e e a n d m e r g i n g t h e d e v o t e e i n t o H i m s e l f i s t h e God w h o m t h e G u r u s w o r s h i p p e d from N a n a k t o G o b i n d S i n g h . T h i s r e l a t i o n s h i p of Love i n h e r e s no less b e t w e e n t h e d e v o t e e a n d t h e . L o r d t h a n b e t w e e n t h e M a s t e r , t h a t i s t h e G u r u , a n d t h e disciple, t h a t i s t h e S i k h . W i t h o u t s u c h love f a i t h i s only a h u s k , n o t t h e t r u e r e a l i t y , T o c r e a t e s u c h love a n d d e v o t i o n i s t h e p u r p o s e o f religion. I t i s w h e n s u c h love h a s b e e n c o n s u m m a t e d t h a t t r u e identification t a k e s place. After t h a t t h e M a s t e r ' s joys a n d s o r r o w s are identical with those of the Devotee-servant; between the two t h e r e i s n o d i s t i n c t i o n — o n e n e e d s t h e o t h e r , a n d t h r o u g h love, b o t h fulfil e a c h o t h e r . W h e n s u c h i s t h e r e l a t i o n s h i p , t h e r e i s n o


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suffering, for all suffering u n d e r t a k e n i n t h e p a t h o f t h e L o r d i s joy e v e r l a s t i n g . T h e M a s t e r lives a n d dies i n t h e Devotee, exactly a s t h e devotee i n d y i n g for t h e M a s t e r a t t a i n s t h e S u p r e m e Bliss. The s t u d e n t s of t h e various orders of mysticism—whether Indian, Muslim, Christian or other, are not unfamiliar with such an experience, intellectually at a n y rate. The highest experience which Sikhism a i m s at i m p a r t i n g to t h e devotee is in no way different from t h i s s a m e bliss or joy, called in G u r b a n i (the G u r u ' s Word) S a h a j A n a n d (the s t a t e o f s p o n t a n e o u s j o y ) — t h a t is, t h e s t a t e w h i c h h a s become t o t h e devotee a n essential a t t r i b u t e o f h i s personality, even t h o u g h as t h e G u r u s have borne witness, it is a t t a i n e d only after t h e m o s t r i g o r o u s p e n a n c e — t h e s t a t e i n which, i n G u r u N a n a k ' s w o r d s , 'one i s a s d e a d w h i l e living'. A n u n d e r s t a n d i n g o f t h e t w o p o i n t s s o far m a d e i s e s s e n t i a l for entering into the spirit of G u r u Gobind Singh identifying himself w i t h h i s disciples, a n d i n u l t i m a t e l y c o n f e r r i n g o n t h e m t h e s u p r e m e h o n o u r o f d e p u t i z i n g for t h e G u r u i n all m a t t e r s . A t t h e b a s i s o f G u r u Gobind S i n g h ' s o r d i n a n c e i n 'conferring G u r u s h i p o n t h e K h a l s a ' , t h a t is, t h e C o m m o n w e a l t h , w e r e t h e s e t w o sovereign i d e a s : One, an intellectually apprehended idea which recognizes t h e v a l u e a n d s a n c t i t y o f t h e i n d i v i d u a l p e r s o n a l i t y , a n d places its faith in t h e capacity of m a n ' s soul to grasp a n d p u r s u e t h e good. T h i s i s u l t i m a t e l y t h e philosophical b a s i s o f t h e d e m o c r a t i c concept. T h e o t h e r , t h e m y s t i c a l f a i t h w h e r e b y t h e true devotee and the M a s t e r are identified and after such identification t h e devotee h a s i n h i m all t h a t t h e M a s t e r h a s — t h e M a s t e r e v e r b e i n g p r e s e n t b y t h e side o f t h e devotee t o g u i d e a n d p r o t e c t h i m . T h i s m y s t i c a l i d e a i s p e c u l i a r t o religion, a n d i s u n k n o w n to the purely dialectical a n d intellectual rationale of social d e m o c r a c y . B u t i t i s t h i s i d e a m o r e t h a n a n y o t h e r w h o s e understanding is so essential in order to realize the mystique w h e r e b y t h e Lord i s e v e r - p r e s e n t t o t h e faithful, a n d t h e s p i r i t o f the Master-Beloved is ever t h e r e to guide the thoughts a n d j u d g e m e n t s o f t h e d e v o t e e . I t i s only w h e n one h a s a t t e m p t e d t o grasp something of this experience that the underlying philosophical-mystical b a s i s o f t h e S i k h f a i t h m a y b e u n d e r s t o o d . GURU GOBIND SINGH—ONE WITH THE DISCIPLES Bhai G u r d a s Singh, while eulogizing the great personality 3

3. This person is different from the great poet and savant Bhai Gurdas, contemporary of the fifth and sixth Gurus.

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a n d a c h i e v e m e n t of G u r u Gobind S i n g h in h i s V a r (a k i n d ofbadadode) h a s as t h e r e f r a i n of h i s p o e m : Behold there, manifest the incomparable man, the hero unsurpassed! Glory be to Gobind Singh, Master-Disciple! T h e reference in these words is to t h e famous incident, t h a t the G u r u after a d m i n i s t e r i n g to t h e S i k h s t h e new Baptism of Steel, called A m r i t or N e c t a r , offered h i m s e l f before t h e disciples t o b e b a p t i z e d himself. T h i s i n d e e d w a s a u n i q u e a n d d e e p l y m e a n i n g f u l a c t i o n , c o n t r a r y t o t h e u s u a l c u s t o m . N o w h e r e else h a s i t b e e n s e e n t h a t t h e founder o f a faith h a s p u t himself i n such a p o s i t i o n of h u m i l i t y a n d b e g g e d of t h e d i s c i p l e s to confirm h i m i n t h e f a i t h b y giving t o h i m w h a t h e h a s a l r e a d y given t h e m . T h e significance of t h i s r e v e r s a l of roles is deep a n d abiding. T h e M a s t e r not only t h e r e b y showed himself to be h u m b l e in spirit, t r u l y dving t h e l e s s o n w h i c h h e a n d h i s p r e d e c e s s o r s h a d p r e a c h e d n o w for g e n e r a t i o n s , b u t d e m o n s t r a t e d also h i s i d e n t i f i c a t i o n w i t h t h e disciples. T h e disciple, i f h e b e t r u e i n h e a r t a n d h a v e t r u l y dedicated himself to the Master's mission, is worthy to take his place, a n d i n t h e G u r u ' s w o r d s 'to m e d i t a t e o n t h e N a m e h i m s e l f a n d t o l e a d o t h e r s t o w a r d s s u c h m e d i t a t i o n ' . Or, ' t h e i r o w n faces bright with the d g h t divine, they bring salvation to countless o t h e r s ' . I t i s w h e n t h e G u r u h a s identified h i m s e l f w i t h disciples o f s u c h d e v o t i o n a n d p u r i t y t h a t i t i s j u s t a n d r i g h t for h i m t o c h a n g e places w i t h t h e m . For, t h e y a r e t r u l y conditioned a n d ready t o t a k e h i s p l a c e — b u t only w h e n t h e d i s c i p l e s b e s u c h . A s t h e G i t a s a y s , t h e r i g h t e o u s m a n ' s a c t i o n i s ' c o n s u m e d i n t h e fire o f spiritual enlightenment' (jnan-agni-dagdha karma). These disciples, w h e n t h e G u r u m a d e a c a d for t h e i r h e a d s , offered t h e s e u n h e s i t a t i n g l y , s o t h a t t h e y fulfdled G u r u N a n a k ' s i n j u n c t i o n t o ' e n t e r t h e q u a r t e r o f love w i t h t h y h e a d o n t h e p a l m o f t h y h a n d . ' T h e y w e r e ' d e a d w h i l e a l i v e — d e a d i n t h e flesh. T h e y h a d p u t b y all w o r l d l y a m b i t i o n , a n d t h r o u g h t h e i r sacrifice h a d e a r n e d t h e t i t l e o f t h e G u r u ' s five b e l o v e d ones', w h o a r e m e n t i o n e d i n t h e d a d y p r a y e r o f t h e S i k h s a l o n g w i t h t h e four m a r t y r e d s o n s o f t h e G u r u — a n h o n o u r w h i c h w i t h c h a r a c t e r i s t i c g e n e r o s i t y o f soul, G u r u G o b i n d S i n g h , ' t h e u n i q u e , t h e m i g h t y ' a l o n e could confer o n t h e s e s o n s o f h i s spirit, n o t less d e a r t h a n t h e s o n s o f h i s flesh. T h u s i s love a t t h e b a s i s o f t h i s identification o f t h e G u r u w i t h t h e disciples—and this is the seed of a d e v e l o p m e n t which m a y w e d b e called d e m o c r a c y , e q u a l i t y o r b y a n y o t h e r political n a m e , b u t

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for which ad such labels are i n a d e q u a t e , for t h e y lack t h e dimension of s p i r i t u a l love, w h i c h is t h e t r u e b a s i s of s u c h r e l a t i o n s h i p . C o m e s t h e n t h e s c e n e o f t h e b a t t l e s fought, t h e sacrifices m a d e by t h e Sikhs—ad t h e heroic deeds performed by m e n inspired b y t h e G u r u , s u c h for e x a m p l e a s B a c h i t t a r S i n g h , w h o singleh a n d e d t u r n e d back trailing blood, t h e ferocious a r m o u r e d e l e p h a n t o f t h e h i d chiefs. A n d c o u n t l e s s o t h e r s . T h e n w e h a v e t o c o n s i d e r one o f t h e b a s i c c a u s e s o f t h e conflict w h i c h t h e h d l chiefs h a d with the G u r u — t h e i r objection to t h e G u r u raising to a consciousness o f t h e i r i m p o r t a n c e a n d h e r o i s m t h e c o m m o n folk, mostly those whom the h a u g h t y Rajputs and their B r a h m i n m e n t o r s r e g a r d e d a s low-caste, t h e v e r y d r e g s . T h i s , t h e y felt, w a s d a n g e r o u s , s u b v e r s i v e . O f c o u r s e i t w a s , for t h e G u r u a i m e d a t n o t h i n g less t h a n 'to m a k e w r e n s h u n t d o w n h a w k s ' . M e n a r e w r e n s o r h a w k s , m e e k s h e e p o r lions, a s t h e s p i r i t i n s i d e m a k e s t h e m . T h e G u r u , w h o s e injunction a t B a p t i s m w a s t o a n n u l c a s t e , famdy a n d previous actions,' w a s releasing i n t h e s e h u m b l e m e n — a r t i s a n s a n d p e a s a n t s for t h e m o s t p a r t — e n e r g i e s w h i c h w e r e t o defeat a n d lay in r u i n s a powerful e m p i r e , e s t a b d s h e d for over two centuries, and to t u r n slaves into m e n of dignity a n d heroism. T h u s did h e s h a r e w i t h h i s God t h e a t t r i b u t e o f C h e r i s h e r o f t h e h u m b l e ' (Gharibul-nawaz). I n t h e w o r d s o f t h e g r e a t poet, K a v i r a j S a n t o k h S i n g h in Gurupratap Suraj Granth, t h e G u r u ' s a i m is 4

thus expressed: The True Master Gobind Singh, out of great compassion, Set all the four v a r n a s o n the path of righteousness : The poorest of the poor, lowliest of the lowly, Should henceforth be heroes, and never be trampled down. Those who had not been entitled even to ablutions, Could now be made superior to Brahmins : Those since ages steeped in ignorance and utter dliteracy, Would hereafter be learned savants, unique and supreme. Thus were sheep turned into lions. And crows taught the beautiful rhythem of swans stepping, Serfs and labourers, with backs broken with toil Shad hereafter command, riding on horses and elephants. Men without knowledge or awareness of this world and hereafter, 5

4

This means, in the philosophy of Karma, the determining deeds, whereby a man gets the caste into which he is born. The Guru abolished this notion of predetermination and the stigma which popular belief attached to the poor who were mostly 'low-caste'. 5. Castes.

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Shall meditate on the True Name and attain salvation. Any who grudge to acknowledge the True Guru's boon, Are the meanest, lowest of ungrateful wretches. (Rut 4, Adhyaya 10)

T h e G u r u ' s full-hearted t r i b u t e t o t h e Disciples—the K h a l s a , who at his behest grasped the sword to extirpate tyranny and evil—is j u s t l y f a m o u s , a n d i s u n i q u e i n w o r l d l i t e r a t u r e for t h e glorification of w h a t in m o d e r n parlance would be caded 'the people' a s t h e s o u r c e o f all g r e a t n e s s a n d a c h i e v e m e n t . H e r e i s i n t h e w o r d s of a f o u n d e r of religion t h e r e p l y to t h a t view of h i s t o r y expressed by Fichte, Carlyle, Hegel a n d other supporters of t h e fascist idea, t h a t h i s t o r y is a s h a d o w of t h e p e r s o n a d t y of a few e x t r a o r d i n a r y i n d i v i d u a l s . B u t i n G u r u Gobind S i n g h ' s w o r d s t h e mute, unnamed, countless mildons, humble workers, appear to r i s e t o c l a i m e x a l t a t i o n from h i s g e n e r o u s h e a r t , ' c h e r i s h i n g t h e h u m b l e ' . This is contained in t h e famous reply to t h e irate B r a h m i n Kesho Das, who in his pride of birth and traditional learning claimed precedence over t h e p e a s a n t s a n d low-caste folk w h o h a d b a r t e r e d a w a y t h e i r h e a d s for t h e G u r u ' s ideals, a n d w h o m h e i n t u r n loved w i t h a love t h e i n t e n s i t y of w h i c h no i m a g e of a n y k i n d of earthly relationship can picture or adequately measure. T h u s r o d s a l o n g w i t h a m a g n i f i c e n t m o v e m e n t t h i s piece of m i g h t y t r i b u t e , commonly k n o w n as ' K h a l s e - d i - M a h i m a ' (A t r i b u t e to t h e Great Khalsa), My battles I have won through their favour, and through their favour have I dispensed charity; By their grace have I overcome all manner of evils; by their grace is there fulness in my house. Through their favour have I learned wisdom, and by their grace have I vanquished my foes. All my exaltation I owe to them; else are there millions like me, poor and insignificant. Favours done to these alone please me, and to none else. Charity dispensed to these alone is blessed; all other charity is of little worth. What is given away to these, will alone bring blessing in the hereafter—all else will prove fruitless. In my house ad t h a t is, is theirs—my life, my soul, my head and all my worldly possessions. I t w o u l d b e affirming t h e o b v i o u s t o s a y once a g a i n , t h a t s u c h love a n d devotion one will seek in v a i n as s u b s i s t i n g b e t w e e n a M a s t e r a n d h i s followers. H e r e w a s , in t h e w o r d s of C a r l y l e , a

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r e a l m a n s p e a k i n g , w h o s e w o r d s flamed i n t o d e e d s , a n d w h o s e d e e d s alone d e t e r m i n e d w h a t h e u t t e r e d . A s t h e M a s t e r s e n t forth t h e s e d e d i c a t e d w a r r i o r s i n t o t h e h a r s h world o f t y r a n n y a n d o p p r e s s i o n t o s e t i t r i g h t , h e a s s u r e d t h e m o f t h e p r o t e c t i o n o f t h e E t e r n a l Lord, i n t h e w o r d s o f t h e a u t h o r of Gur-Bilas of t h e T e n t h M a s t e r : While you cherish my words, The Lord of the Sword-Banner shad be your protector. Seek to fodow no false means of propitation. And worship at the feet of the Sword-Banner alone. The book of the Ten Masters Ye fodow, to get purity and emancipation. Remember ever with your wakeful soul to honour weapons, And with these make ceaseless war on hordes of barbarians. I have conferred on you Life-spiritual-amidst-plenty , And brought ye face to face with the Light Divine. Cherish ye always the Saintly and the Righteous— Then s h a d your rule on earth be imperishable. Bow ye at the feet of the Immaculate Lord. And drink of the honeyed nectar of the Light Divine. I have put ye in the lap of the Mighty Sword , And have made manifest to you all the stages of the path. By maintaining prosperity-for-ad and wielding the sword Shad ye get trimph eternal. Bear ye ever love for the code of the Almighty. Contemplate ever the Lord of eternity; His sight ye shall get within your hearts. 6

7

8

9

(Taken from Gurmat Sudhakar, pp. 519-20)

According to t h e G u r u ' s ideal it w e r e only such m e n as t h e s e — d e d i c a t e d , e m a n c i p a t e d from d e s i r e a n d w a k e f u l e v e r t o t h e Lord, w h o could b e e n t r u s t e d w i t h t h e t a s k w h i c h t h e G u r u felt c a d e d u p o n t o a c c o m p d s h o n e a r t h — t o s p r e a d t h e T r u t h , a n d t o p r o t e c t R i g h t e o u s n e s s . T h i s i s also t h e m e a n i n g o f t h e m y s t i c n u m b e r Five, w h i c h according t o t h e I n d i a n t r a d i t i o n , b r i n g s i n t o t h e a s s e m b l y o f f i v e good a n d G o d - f e a r i n g m e n , t h e s p i r i t a n d wisdom o f God, t o guide t h e m o n t o t r u e a n d j u s t a c t i o n s . H e n c e i t h a s ever b e e n held in t h i s land, according to t h e old saying, 'Among t h e F i v e i s God Himself.' T h e t r a d i t i o n a l I n d i a n w o r d for t h o s e w h o a r e e n t r u s t e d w i t h t h e r e s p o n s i b i l i t y t o g u i d e t h e affairs o f 6. 7. 8. 9.

That is, the Holy Granth. The original is, Raj-Yoga. One of the Guru's periphrastic names of God. Original, Deg Tegh.

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t h e c o m m u n i t y i s P a n c h , w h i c h h a s come t o s t a n d for t h e Elect, t h e Chosen, i n t h e s p i r i t u a l a n d esoteric s e n s e . I t i s i n t h i s s e n s e t h a t G u r u N a n a k s a y s i n s t a n z a 1 6 oiJapji : Such are the Elect who are acceptable to the Lord; they are supreme among mankind. They shine in beauty at the portals of the Lord. They are the wise, meditation-instructed. S u c h w a s t h e conception of t h e Five about w h o m G u r u Gobind S i n g h said, t o t h o s e w h o took h i s B a p t i s m o f Steel, t h a t w h e r e v e r five S i k h s w o u l d be, he w o u l d be p r e s e n t in t h e i r m i d s t . T h i s is a m a t t e r for t h e s p i r i t u a l - m y s t i c a l u n d e r s t a n d i n g . A g r o u p or g a t h e r i n g i s a m e r e crowd, h o w e v e r l a r g e , b u t i n s p i r e d b y t h e s p i r i t of God, t h a t is by an ideal, it is an i n c a r n a t i o n of s o m e t h i n g n o b l e — a n i d e a or spirit. While it is correct t h a t Sikhism is in its essence and o r i e n t a t i o n d e m o c r a t i c , i t m u s t b e clearly u n d e r s t o o d t h a t t h e basis of m o d e r n political democracy is essentially n u m e r i c a l , while the kind of democracy visualized by the G u r u is qualitative, as d e p e n d i n g u p o n t h e g u i d a n c e t o t h e people c o m i n g from t h e noble a n d t h e wise i n spirit. W i t h o u t t h i s basis, t h e fabric o f t h e G u r u ' s vision will n o t be erected. T h i s h a s b e e n s e e n in t h e course of S i k h h i s t o r y . W h e r e v e r a l e a d e r h a s fallen from t h e ideal, h o w e v e r powerful or i n d i s p e n s a b l e he m i g h t o t h e r w i s e be, t h e r e wil be no t r u c k w i t h h i s w e a k n e s s e s or self-will (manmukhta). T h u s , t h e g r e a t B a n d a , h e r o a n d c r u s a d e r , w a s n o t i m m u n e from s e v e r e criticism a n d e v e n ostracization when, misled by power a n d success, he thought to set up a creed of his own. T h u s w a s J a s s a Singh R a m g a r h i a ostracized when, despite his heroism he m a d e a compromising peace with the Mughal Governor of J a l a n d h a r . He was, however, accepted again w h e n with contrition a n d sincere d e v o t i o n h e m a d e u p for h i s p a s t l a p s e . A n d , m o s t a s t o u n d i n g o f all, e v e n G u r u G o b i n d S i n g h himself, w h e n t o t e s t t h e c o u r a g e i n faith of t h e S i k h s , m a d e a p r e t e n c e of s h o w i n g r e s p e c t to t h e t o m b o f t h e h e r m i t D a d u , i n defiance o f t h e G u r u ' s o w n i n j u n c t i o n n o t t o w o r s h i p t o m b s , t h e S i k h s called h i m t o a c c o u n t . P l e a s e d , t h e G u r u cheerfully s u b m i t t t e d t o t h e p e n a l t y i m p o s e d o n h i m for h i s supposed lapse. The leaders and guides of the Sikh people were ever m e n of faith a n d p u r i t y . J a s s a S i n g h A h l u w a l i a , t h e g r e a t e s t S i k h l e a d e r b e t w e e n B a n d a a n d R a n j i t Singh, a n d in p o i n t of h i s p u r i t y of life a n d valour, u n i q u e i n t h e a n n a l s o f t h e c o m m u n i t y , w a s a m a n


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whose heroism a n d devotion w e r e boundless. For his h e r o i s m a n d his stern resistance to M u g h a l a n d Afghan tyranny, he w a s truly called D h a r m a Vir (The C r u s a d i n g Hero). T h e t w o b r o t h e r s , R a m S i n g h a n d Tirlok S i n g h , w h o founded t h e royal h o u s e s o f P a t i a l a . N a b h a a n d J i n d , w e r e m e n c o m m e n d e d b y t h e G u r u h i m s e l f for t h e i r devotion a n d sacrifice. T h e e a r l y S i k h chiefs a n d r u l e r s w e r e m u c h more in h a r m o n y with the spirit of the Sikh people, who had elevated them, t h a n their successors of recent times whose principalities w e r e g u a r a n t e e d an irresponsible security by B r i t i s h a r m s , d e s p i t e all k i n d s o f s e r i o u s l a p s e s a n d m i s d e m e a n o u r . T h e story is well-known of B a b a Ala Singh, founder of t h e Royal H o u s e of P a t i a l a , w h o pacified h i s R a n i for an affront to h e r by a s i m p l e , u n s o p h i s t i c a t e d S i k h b y p o i n t i n g out, i n t h e s p i r i t o f t h e G u r u ' s o w n w o r d s a l m o s t , t h a t t h e glory o f t h e i r h o u s e w a s d u e t o t h e blessings a n d sacrifices of s u c h m e n as these! The basis t h r o u g h o u t Sikh history, of the relationship b e t w e e n t h e leaders a n d t h e m a s s e s w a s o n t h i s p a t t e r n . T h e l e a d e r w a s c h o s e n for h i s g r e a t e r love a n d devotion. M o d e r n political practice h a s b r o u g h t in a different s e t of v a l u e s into elections, i n c l u d i n g t h o s e for t h e p u r p o s e s of g u i d i n g t h e affairs o f faith, a s a m o n g t h e S i k h s . T h e c h a n g e i s a perversion, universally regretted and productive of m u c h t h a t is evil. TWO MOVING EPISODES W h e n invested by a large combined force of t h e M u g h a l viceroy a n d t h e hill chiefs in A n a n d p u r , t h e G u r u ' s side w a s in sore s t r a i t s . W i t h a t t a c k s m o u n t i n g a n d s u p p l i e s c u t off, t h e S i k h s w e r e h i terrible distress, b u t fought on bravely. False and treacherous a s s u r a n c e s b y t h e M u g h a l a n d H i l l e n v o y s t o g r a n t safe-conduct to t h e G u r u , if he left t h e Fort, w e r e proved to be totally u n r e l i a b l e . In this situation, finding t h a t to hold out would be u t t e r a n n i h i l a t i o n , t h e G u r u decided t o e v a c u a t e A n a n d p u r , t o c o n t i n u e t h e fight elsewhere. Consequently, at n i g h t t h e S i k h s left t h e fort, with the Guru's household. At a few m i l e s from A n a n d p u r , t h e G u r u h a d a g a i n to face a l a r g e hostile a r m y a t C h a m k a u r , w h e r e h e s h u t himself u p i n t h e h o u s e of a village h e a d m a n . It w a s h a r d l y m o r e t h a n a s m a l l m u d fortress, a n d according t o t h e Zafamamah, w i t h t h e G u r u w e r e only forty m e n , h u n g r y a n d t r i e d . T h e b e s e i g e r s w e r e t h o u s a n d s in n u m b e r , including t h e t r o o p s of t h e viceroy of t h e S i r h a n d a n d t h e Hill Rajas, swollen b y t h e m a r a u d i n g M u s l i m p o p u l a c e o f t h e n e i g h b o u r h o o d , a t t r a c t e d b y t h e p r o s p e c t o f loot, a n d m e r i t i n

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p a r a d i s e b y k i l l i n g 'infidels'. T h e b r a v e m e n i n s i d e stood s o r t i e after sortie, fighting a n d killing t h e i n v a d e r s , till two of t h e G u r u ' s older s o n s , Ajit S i n g h a n d J u j h a r S i n g h h a d also fallen fighting at t h e h e a d of s m a l l b a n d s repelling t h e a t t a c k s in t h e field outside t h e f o r t r e s s . Now, a s t h e b a t t l e w a s r a g i n g a t i t s t h i c k e s t a n d only a few w e r e left, s u d d e n l y o n e of t h o s e w o n d e r f u l i n c i d e n t s h a p p e n e d , o f t h e like o f w h i c h S i k h h i s t o r y f u r n i s h e s n u m e r o u s e x a m p l e s . T h e S i k h s held a w a r council, precursor of all s u b s e q u e n t ' G u r m a t a s ' o r 'Holy S y n o d s ' w h i c h a r e h e l d b y S i k h s a s s e m b l e d to t a k e a s o l e m n decision affecting i s s u e s of religion, conscience or p r i n c i p l e s i n g e n e r a l . T h e s e S i k h s d e c i d e d t h a t r a t h e r t h a n lose h i s life i n t h e d e s p e r a t e fight t h e r e , a s w a s i n e v i t a b l e i f h e s t a y e d on, t h e G u r u m u s t e s c a p e , r e o r g a n i z e t h e faithful a n d fight t h e T u r k s a g a i n . T h e y reinforced t h e i r r e q u e s t t o t h e r e l u c t a n t G u r u by i n v o k i n g h i s o w n o r d i n a n c e t h a t a decision t a k e n by Five p u r e h e a r t e d S i k h s , d e l i b e r a t i n g i n a s p i r i t o f d e v o t i o n a n d faith, w a s t a n t a m o u n t t o t h e G u r u ' s o w n decision. T h e G u r u w a s c o m p e l l e d t o bow before t h e l a w l a i d d o w n b y himself, a n d before s u c h o v e r w h e l m i n g love a n d d e v o t i o n , w i t h w h i c h t h e S i k h s w e r e now m a k i n g t h e i r appeal. F i n d i n g t h e future obscure, he placed h i s royal c o r o n e t (aigrette or Kalgi), h i s especial m a r k , before t h e holy a s s e m b l y , c i r c u m a m b u l a t e d t h e m four t i m e s , a s h a d h i s p r e d e c e s s o r s i n G u r u s h i p d o n e t o t h e i r succesors w h e n their time approached, a n d t h u s decided t h e succession. After h i m i t w a s t o b e t h e S a n g a t , t h e Holy People, w h o w o u l d b e t h e G u r u - g u i d e , preceptor a n d t e a c h e r . T h e y m u s t i n t h e i r wisdom b o r n o f h o l i n e s s a n d faith, t a k e all decisions affecting t h e i n f a n t creed a n d p r e s e r v e t h e s p i r i t o f t h e G u r u s ' i n s p i r a t i o n i n c r e a t i n g the Order of the Khalsa. The Commonwealth w a s no one's property—not even the Guru's—but belonged to those who c o n s t i t u t e d i t a n d h a d d e d i c a t e d t h e i r lives t o it. T h u s w a s i n effect b o r n a n e w k i n d of d e m o c r a c y in o u r l a n d — t h e d e m o c r a c y o f t h e v a s t o b s c u r e millions, t a k i n g v i t a l decisions, affecting t h e future of empires and nations. 1 0

1 1

It w a s a d a r k night. The G u r u escaped, not without raising t h e b a t t l e cry of Sat Sri Akal, so as n o t to be s a i d to flee s t e a l t h i l y . T h e g a r r i s o n w e r e c u t t o t h e l a s t m a n . B h a i S a n t Singh, o n w h o s e 10. As to the name of the second of the Guru's sons who fell, there is some controversy, but the usually accepted view is that it was Jujhar Singh. 11. This word was used by the Sikhs during this period with a faint contemptuous sense, to designate Muslims in general.

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h e a d t h e S i k h s h a d placed t h e G u r u ' s coronet, t o p u t the beseigers o n t h e false s c e n t t h a t t h e G u r u w a s still t h e r e fell a t t a c k e d b y a l a r g e crowd. T h e G u r u ' s suffering a n d t r a v a i l a n d h i s s k i r m i s h e s with the pursuing troops are a m a t t e r of history, and need not d e t a i n u s i n view o f t h e i m m e d i a t e p u r p o s e o f t h i s discusion. T h e n , a few y e a r s l a t e r , c a m e t h e l a s t h o u r , t h e j o u r n e y i n t o the Eternal, at Nanded, in the distant Dakhan. New was the time for a final decision as to t h e succession. N o w a g a i n t h e G u r u , following t h e s p i r i t i n w h i c h h e h a d i n v e s t e d t h e K h a l s a , t h e C o m m o n w e a l t h w i t h s u p r e m e a u t h o r i t y , a r o s e from h i s d e a t h bed, w h e r e he lay w o u n d e d by a t r e a c h e r o u s s t a b from a h i r e d a s s a s i n , a n d p l a c i n g a c o c o n u t a n d five p a i s e before t h e H o l y Granth, in which is enshrined the Word of the God-Guru, he c i r c u m a m b u l a t e d i t four t i m e s a n d left t h e p e o p l e h e n c e f o r t h t o rise to act in t h e i r holy wisdom, a n d in t h e s p i r i t of God's W o r d as in t h e Book, to act in t h e b e s t s p i r i t of f a i t h . Venerate the Holy Granth as the Visible Form of the Guru; The pure in heart may seek and find the Guru's instruction in the Word. T h u s i n t h e poet's w o r d s i s t h e G u r u r e p o r t e d t o h a v e left h i s last t e s t a m e n t . Henceforth t h e p e r s o n a l Apostolate stood abolished, a n d a people enjoined to a c t in t h a t s p i r i t of each-acting-for-all, which is t r u e idealism a n d t r u e democracy. Never in history h a s t h e r e b e e n s u c h a bold decision, i m p l y i n g s u p r e m e f a i t h i n t h e wisdom a n d selflessness o f t h e c o m m o n m a n . 1 2

T H E SPIRIT O F T H E G U R U I N T H E COURSE O F S I K H HISTORY Imperfect a s all h u m a n societies a r e , a n d i d e a l s b y t h e i r very 12.

A very moving episode in the Guru's life is what is known as 'Tearing of the Deed of Denial' at Muktsar. Some Sikhs from the Majha area (Amritsar particularly) in a moment of weakness, when the Guru was begirt with the enemy's force, wrote out the famous 'Deed of Denial' (Be-Daawa), denying that they were his disciples. But, shamed they joined the Guru in a still severer crisis near the pond of Khidrana, and gave heroic battle to the pursuing Mughals. All forty of them laid down their lives. Out of overflowing parental love, the Guru at the supplication of one of them, who was still alive, tore off the Deed of Denial, thus annulling their act of betrayal. They washed off their stigma with their blood. To honour them, the Guru named these Forty, Muktas (the emancipated) and the place of the battle came hence forth to be known as Mustsar (the pool of emancipation). These Forty are remembered in the Sikh prayer twice daily with Guru's sons and the Five Beloved Ones, wh< were the first to take the Baptism. This episode is one of the most moving in Sikh history.

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n a t u r e inaccessible forms of perfection, t h e r e is visible in t h e course of t h e h i s t o r y of t h e S i k h people as close a d h e r e n c e a n d devotion to t h e G u r u ' s i d e a l s a s m a y b e h u m a n l y possible. T h i s i s b o r n e o u t b y n u m e r o u s t e s t i m o n i e s , c o m i n g chiefly from o u t s i d e r s o r e v e n by t h e e n e m i e s w h o w e r e so zealously p e r s e c u t i n g t h e Sikhs. T h u s , in a d r a m a t i z a t i o n of a q u e r y as to w h o t h e S i k h s w e r e , by N a d i r S h a h t h e P e r s i a n i n v a d e r w h o s a c k e d D e l h i i n 1739, a n d w h o s e rear was constantly sacked by the Sikhs in turn, the Chronicler Gyani Gyan Singh h a s reported the description of t h e Sikhs in e x t e n s o a s given t o t h e P e r s i a n . T h e y a r e d e s c r i b e d t h e r e b y t h e i n v a d e r s ' i n f o r m a n t a s m e n w h o d v e i n a c o m m u n i t y like b r e t h r e n , s h a r i n g w i t h all w h a t e v e r t h e y r a i s e a n d b e a r i n g all m a n n e r o f hardship with supreme fortitude. Rising to the height of i m a g i n a t i o n , t h e i n f o r m a n t i s r e p r e s e n t e d a s r e p o r t i n g : 'After c o o k i n g a m e a l t h e y r a i s e t h e s h o u t , 'Is a n y one t h e r e h u n g r y ? Come, t h e G u r u ' s B o u n t y is r e a d y to serve.' At s u c h a t i m e e v e n if a n e n e m y w e r e t o come, t h e y feed h i m a s i f h e w e r e t h e i r d e a r e s t friend, a n d t a k e only w h a t i s left after. I f n o t h i n g b e left, t h e y s i m p l y c o m m e n t , "The k i t c h e n i s q u e e r , " a n d live e v e r cheerful'. After h e a r i n g s u c h a c c o u n t s o f t h e S i k h s ' c h a r a c t e r , t h e i l l i t e r a t e b u t s h r e w d N a d i r i s r e p o r t e d t o h a v e c o m m e n t e d , 'This nation is d k e d e s t to rule here in a short time.' This prophecy w a s fulfilled n o t long after. T o g o b a c k a few y e a r s i n t i m e , w h e n B a n d a o v e r r a n t h e a r e a s lying around the present districts of Ambala, Patiala, S a h a r a n p u r a n d i n t h e lower Sivaliks, h i s first a c t w a s t o a b o l i s h feudal landlordism and to declare the p e a s a n t s to be m a s t e r s of the land which they tided. Thus, u n d e r the impact of Sikhism in t h e P u n j a b , p e a s a n t - p r o p r i e t o r s h i p w a s estabished, while i n m o s t p a r t s of the country the tyrannical feudal system has continued till o u r d a y . Q a z i N u r A h m e d , w h o w a s s o m e k i n d of a poet in P e r s i a n , in a style w h i c h l a c k s t h e p o l i s h of t h e p o e t r y of t h a t m o s t r e f i n e d l a n g u a g e , e n s h r i n i n g a g r e a t l i t e r a t u r e in perfect form, w a s a chronicler of one of t h e Baluch feudatories of A h m e d S h a h D u r r a n i , K i n g o f K a b u l , a t w h o s e h a n d s t h e S i k h s suffered t h e m o s t extensive carnage in their history, in two pitched battles. This Qazi, describing t h e p r o g r e s s o f h i s m a s t e r ' s overlord t h r o u g h t h e S i k h l a n d , h a s u s e d foul a n d v i t u p e r a t i v e l a n g u a g e i n d e s c r i b i n g t h e S i k h s , s o m u c h s o t h a t for ' S i k h ' h e i n v a r i a b l y u s e s t h e n e a r w o u n d i n g P e r s i a n w o r d 'Sag', m e a n i n g 'dog'. B u t e v e n t h i s m a n ' s


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foul i m a g i n a t i o n could n o t long r e s t in s u c h v i t u p e r a t i o n , a n d in a p a s s a g e whose t e s t i m o n y is w o r t h a cart-load of h i s t o r y as coming from s u c h a m a n , he p a y s a g e n u i n e t r i b u t e to t h e h e r o i s m a n d noble c h r a c t e r o f t h e S i k h s : 'It i s u n j u s t t o call t h e S i k h s 'dogs' a s heretofore; i n b a t t l e t h e y a r e lions. A m o n g t h e m t h e r e a r e n o criminals or fornicators. T h e y never attack an u n a r m e d person, nor p u r s u e a fugitive. N e v e r in w a r do t h e y lay h a n d s on w o m e n , of w h a t e v e r s t a t i o n . ' A n d he goes on in t h i s s t r a i n for a p a g e a n d a half, r e f e r r i n g still w i t h u n c o n s c i o u s h u m o u r , i n d i c a t i n g h i s o w n level, t o t h e S i k h s a s 'dogs', 'evil-doers', d e s p i t e h i s a v o w a l not to abuse them and the great tribute he is paying to their nobdity, c h a r a c t e r a n d h e r o i s m . 13

T h e h o r r i b l e m a s s a c r e s o f t h e S i k h s d u r i n g t h e forties o f t h e eighteenth century, u n d e r N a w a b Zakaria K h a n and later Mir Moinuddin (known to the Sikhs as Mir M a n n u ) of Lahore, are p e r h a p s u n p a r a l l e l e d i n h i s t o r y t i d w e come i n v e r y r e c e n t t i m e s to the vast purges or 'pogroms' in some dictator-countries. Sikhs carried in those days prices on their heads, of which cart-loads w e r e b r o u g h t to t h e c a p i t a l for e x h i b i t i o n to t h e s i g h t of t h e populace. H u n d r e d s of t h e S i k h s w e r e d r a g g e d a d v e to L a h o r e , to b e b e h e a d e d i n b a t c h e s i n t h e m a r k e t - p l a c e , site o f t h e f a m o u s S h a h i d G a n j G u r d w a r a i n t h a t city. M a r t y r d o m o n a m a s s scale h a d become a c o m m o n e x p e r i e n c e t o t h e S i k h s . T h e y u n d e r w e n t it with caln resignation a n d faith in the ultimate t r i u m p h of the G u r u ' s c a u s e . A P u n j a b i couplet, c u r r e n t a m o n g t h e S i k h s i n those times, illustrates t h e spirit which G u r u Gobind Singh h a d r e l e a s e d t o w o r k a m o n g h i s fodowers. I n p l a c e o f t h e c o m p l a i n t s which normally might be expected; in place of a b u s e a n d v i t u p e r a t i o n o f t h e M u s d m s , a d t h a t t h e S i k h s h a d t o offer a s c o m m e n t o n t h e h o r r o r s suffered b y t h e m w a s : 1 4

Mir Mannu Sadi datri, asin uhde soe; Jiun jiun sanun wadhada, asin doon sawae hoe. (Mir M a n n u is o u r sickle; we a r e like w d d g r a s s e s — T h e m o r e h e cuts, t h e m o r e w e m u l t i p l y i n n u m b e r s . ) W h e r e else i n h i s t o r y w d l b e found p a r a d e l e d s u c h s u p e r h u m a n e n d u r a n c e , s u c h d e e p resignation, hope a n d faith! After t h e G r e a t H o l o c a u s t ( W a d d a G h a l l u g h a r a ) i n w h i c h 13. The whole passage is often quoted, and can be read in the Quazi's work, Jang Namah, in Persian, edited by Dr. Ganda Singh. 14. His name had become proverbial among the Sikhs, as meaning a bloodthirsty tyrant.

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twenty thousand Sikhs are reported to have been beseiged and p u t to the sword by the retreating a r m y of Ahmed S h a h Durrani, a d t h a t t h e s u r v i v o r s h a d t o s a y w a s t h i s laconic c o m m e n t , t h e language of h e r o e s : This holocaust has shaken down the w e a k e r a m o n g u s ; n o w t h e p u r e e s s e n c e o f t h e K h a l s a a l o n e i s left.' A n d t h e r e it e n d e d . T h e people b e g a n to r e a s s e m b l e , to p r e p a r e for n e w b o u t s a n d to w r e s t from t h e d y n a s t y of A h m e d S h a h t h e sovereignty of the Punjab. Ad this h a p p e n e d within barely two decades. It was in this period of dire trials t h a t the Sikhs, u n d e r i n s p i r a t i o n o f t h e G u r u s ' s u s t a i n i n g word, w i t h t h e i r e y e s fixed i n hope on t h e d a y w h e n t h e Righteous O r d e r of t h e G u r u ' s conceiving w o u l d be e s t a b d s h e d , evolved a code l a n g u a g e in w h i c h w i t h h e a r t e n i n g e u p h e m i s m a n d cheerful h u m o u r , t h e y g a v e t o t h e v e r y m i s f o r t u n e s o f life, p l e a s i n g a n d s u s t a i n i n g n a m e s . I n t h i s code l a n g u g e , p a r c h e d g r a m w o u l d b e called a l m o n d s ; h u n g e r intoxication; a miserable pony an A r a b or Iraqi steed; begging would be raising revenue; dying would be campaigning; a s m a d q u a n t i t y would be one a n d a q u a r t e r times as much, while a u n i t or one would be described as one a n d a q u a r t e r h u n d r e d t h o u s a n d . I n a s p i r i t o f heroic, m a n l y h u m o u r , r u n n i n g a w a y w o u l d b e described as t u r n i n g stag; t h e hookah, forbidden to t h e Sikhs, a s h e - a s s ; a d m p i n g m a n , T a m e r l a n e ; riff-raff w o u l d b e ' t h e t a d l e s s h e r d ' , t h a t is, w o r t h l e s s c a t t l e . W i t h a s u p r e m e g e s t u r e o f c o n t e m p t for worldly goods or idle pleasures, m o n e y would be caded h u s k s ; w o m a n , a h a g ; an e l e p h a n t , a buffalo-calf; s u g a r , a r a r e l u x u r y for w a n d e r i n g a n d h u n t e d m e n , w o u l d b e d e n i g r a t e d a s a s h e s . A n d s o o r — s u c h code w o r d s r u n n i n g i n t o h u n d r e d s . T h i s w a s still a n o t h e r facet o f t h a t s p i r i t o f self-reliance a n d h e r o i s m which was generated by the Guru's Word. IN RECENT HISTORY In recent times, although the characteristically Indian, and Sikh, democratic ideal of leadership through m e r i t a n d character h a s got m i x e d u p , e v e n r e p l a c e d b y t h e w e s t e r n i d e a o f d e m o c r a c y b y n u m b e r s a n d c a n v a s s i n g , s t i d t h e S i k h s , a t t u n e d for a b o u t t w o c e n t u r i e s t o m a n a g i n g t h e affairs o f t h e i r c o m m u n i t y b y c o m m o n synod, h a v e b e e n able t o m a k e o f t h e d e m o c r a t i c p r o c e s s a m u c h g r e a t e r a n d m o r e t h o r o u g h - g o i n g success t h a n t h e i r o t h e r compatriots. This is not an e x t r a v a g a n t claim, a n d is easily d e m o n s t r a t e d a n d s u s t a i n e d . Before t h e t i m e o f Ranjit S i n g h , w h o in t h e c h a n g e d c i r c u m s t a n c e s of t h e e s t a b i s h m e n t of a s e c u l a r s t a t e u n d e r h i m , a b o d s h e d it, t h e p u b l i c affairs o f t h e S i k h s w e r e


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decided a n d a r r a n g e d o n t h e b a s i s o f t h e resolve called G u r m a t a (literally G u r u ' s Will) o r Holy Synod, i n w h i c h t h e e l d e r s led t h e m a s s i n t o a r r i v i n g a t i m p o r t a n t n a t i o n a l resolves. T h i s w a s a long a r d u o u s t r a i n i n g i n d e m o c r a c y t h e h a r d e s t w a y — i n t i m e s w h e n o n s u c h r e s o l v e s d e p e n d e d life a n d d e a t h m a r t y r d o m a n d the gravest h a r d s h i p s . There m a y h a v e b e e n some wrong decisions, some t h a t w e r e b a s e d on imperfect knowledge or u n d e r s t a n d i n g — b u t t h e r e i s n o d o u b t t h a t all t h r o u g h , t h e S i k h e l d e r s a n d t h e people a c t e d i n t h e b e s t a n d p u r e s t faith. T h e i r r e s o l v e s led t h e C o m m o n w e a l t h t h r o u g h suffering a n d t r i b u l a t i o n t o s u r v i v a l a n d greatness, to the extirpation of t h a t t y r a n n y which the G u r u had b e e n c h a r g e d b y t h e L o r d t o e n d r o o t a n d b r a n c h . So, t h e i r e n d e a v o u r a n d t h e i r m e t h o d w a s p u r e a n d holy, a n d justified b y its s u c c e s s . Again, since t h e c o n q u e s t of t h e S i k h K i n g d o m by t h e B r i t i s h Company in India, the Sikhs were t h r o w n back on their own r e s o u r c e s a s a people, a s before R a n j i t S i n g h ' s t i m e . A n d d u r i n g t h e c e n t u r y o r m o r e since t h a t e v e n t , t h e y h a v e a l w a y s a c t e d i n m o m e n t s o f crisis w i t h a s u r e i n s t i n c t for t h a t w h i c h i s r i g h t a n d i n accord w i t h t h e s p i r i t o f t h e G u r u ' s W o r d . T h e y h a v e a r i s e n i n t h i s s p i r i t t o free t h e G u r d w a r a s ( t h e S i k h t e m p l e s ) from t h e h e r e d i t a r y , corrupt mahants (abbots) a n d m a d e h e a v y sacrifices— imprisonment, torture, d e a t h . T h e y resolved, despite their infinitely s m a d n u m b e r s , t o join t h e freedom m o v e m e n t w h e n t h e M a h a t m a gave t h e call. T h e y s a w t h a t i n t h e n e w s t r u g g l e a g a i n s t foreign rule, t h e basic p a t t e r n of t h e conflict w a s t h e s a m e as in t h e struggle of t h e G u r u a g a i n s t t h e o p p r e s s i o n of h i s d a y s , to e n d t h e s t a t e of h e l p l e s s n e s s of t h e p e o p l e . S t d l l a t e r , in t h r e a t e n i n g a life-andd e a t h struggle in 1946, t h e S i k h s a c t e d n o t a m o m e n t too soon, for w i t h o u t t h e i r resolve, P u n j a b a n d B e n g a l w o u l d m o s t likely h a v e gone—or m u c h m o r e o f t h e s e t h a n a t p r e s e n t — t o P a k i s t a n . T h e c o n s e q u e n c e s of s u c h a d e v e l o p m e n t t a k i n g p l a c e c a n n o w be v i s u a l i z e d only w i t h a s h u d d e r . A n d y e t , w i t h o u t t h i s r e s o l v e of the Sikh peasantry, cherishing their racial memory of w h a t the G u r u stood for, t h e d r e a d e d c o n s e q u e n c e s would m o s t likely h a v e occurred! On a s u r v e y of t h e fabric of l e a d e r s h i p t h r o u g h o u t I n d i a , one fact will be noticed very clearly. T h e S i k h s h a v e t h r o w n u p , a l m o s t a l o n e a m o n g t h e v a r i o u s g r o u p s c o m p r i s i n g t h e body-politic o f India, a competent resolute a n d s h r e w d r u r a l leadership. T h e o t h e r e l e m e n t s in t h e life of t h e country, till we come to s u c h ideologically-

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T H E IMPACT OF G U P U GOBIND SINGH ON INDIAN SOCIETY

d i r e c t e d m o v e m e n t s a s t h e K i s a n S a b h a o r t h e Leftist g r o u p s , h a v e b e e n c o n t e n t t o b e led b y t h e u r b a n , e d u c a t e d a n d privileged groups, only p a r t i a l l y r e p r e s e n t a t i v e of a n d imperfectly identified w i t h t h e d u m b millions. I t w a s t h e d i s t a n t i m a g e o f t h e half-clad M a h a t m a , i n w h o m t h e people s a w one like themselves, t h a t m a d e possible t h e s u c c e s s o f t h e m i d d l e - c l a s s u r b a n l e a d e r s h i p , i n t h e r e s t of t h e c o u n t r y . B u t t h e S i k h l e a d e r s h i p , w h a t e v e r its faults of vision o r i t s failings i n m a t t e r s i n v o l v i n g r e c t i t u d e , w a s a p a r t a n d l i m b of t h e m a s s e s w h o m it s e t o u t to r e p r e s e n t . As a m a t t e r of fact, t h e t y p e of middle class l e a d e r s h i p w h i c h h a d succeeded in grasping the reins of power in the rest of the country, would be i n c o n c e i v a b l e a m o n g t h e S i k h s . T h e r e a s o n for t h i s i s t h a t long t r a i n i n g in democracy, t h o u g h on a different principle, w h i c h t h e testament of the Guru established among them. T h e S i k h P r a y e r e n d i n g on a s u p p l i c a t i o n to t h e Lord to s e n d o n t o t h e e a r t h u n i v e r s a l W e a l a n d Hope a n d F a i t h E t e r n a l , i s b y All a n d for All. I t r e m e m b e r s t h o s e c o u n t l e s s u n n a m e d m y r i a d s w h o laid d o w n t h e i r h v e s for r i g h t e o u s n e s s , bore trials a n d showed p u r i t y a n d steadfastness of spirit. It is t h e s u p r e m e voice in h u m a n l a n g u a g e o f noble t r i b u t e t o M a n — m a n a s t h e e m b o d i m e n t o f idealism, sacrifice a n d love. T h i s is democracy, faith-oriented a n d faith-perfected. G u r u G o b i n d S i n g h i s s t a t e d , before h e left t h e scene o f t h i s t e r r e s t r i a l life, to h a v e composed a P e r s i a n couplet e x p r e s s i n g t h e g r a t i t u d e o f h i s h e a r t t o t h e F o u n d e r , G u r u N a n a k , for s h o w i n g the way unto Blessing and Benediction u n e n d i n g : Deg o Tegh o Fateh o Nusrat-be-darang Yaft az Nanak Guru, Gobind Singh. (The gifts of Bounty and Might and Victory and Glory unending Poured in form Guru Nanak's benediction on Gobind Singh) T h i s i s also t h e m o t t o , t h e e m b l e m o f t h e S i k h People t o t h i s day, a n d h a s been t h r o u g h the ages. It enshrines the twin boons of B o u n t y a n d M i g h t t o be begged daily of t h e Lord. This in essence is a p r a y e r by t h e People for g r a n t i n g t h e m t h e spirit of h u m a n i t y a n d t h e M i g h t t o e n d u r e a n d t o do—for t h e m o r a l s t r e n g t h t o s h a r e w i t h all w h a t t h e y h a v e , a n d t o defend w i t h t h e i r h v e s R i g h t and Truth. 15

16

15. 'Sarbat, ka, bhala' and 'Charhdi Kala' in original Punjabi. 16. Deg, Tegh in the original.

CHAPTER 6

ECCE HOMO

THE HERO UNIQUE Ecce H o m o ! B e h o l d t h e M a n — s a i d P i l a t e , t h e R o m a n Governor of J e r u s a l e m to t h e J e w i s h crowd, a p p e a r i n g to t h e m to look closely at the prisoner J e s u s , as t h e y clamoured for his innocent blood to satisfy t h e i r h a t e a n d l u s t for r e v e n g e . Behold, for u n l e s s you behold the M a n truly, you m a y not know the t r u t h about him, m a y misprize him, m a y set slight value on his greatness. T h i s i s w h a t h a s b e e n d o n e b y m a n y t o t h e g r e a t M a n t o God, G u r u Gobind Singh, in our land. Said the bard, B h a i G u r d a s Singh, h o l d i n g u p t o view t h i s Perfect M a n : Behold! t h e r e m a n i f e s t t h e i n c o m p a s s a b l e M a n , t h e H e r o unsurpassed! Glory be to Gobind S i n g h . H a i l ! M a s t e r - Disciple. T h e exhortation to behold, in t h e sense of t h e N e w T e s t a m e n t , or of t h e p a e a n of B h a i G u r d a s S i n g h is of t h e u t m o s t i m p o r t a n c e . Behold t h e g r e a t n e s s o f t h e G o d - s e n t Deliverer, a n d t r a d u c e h i m n o t from prejudice. Behold t h e g r e a t n e s s , t h e a c h i e v e m e n t of t h e M a s t e r w h o w a s ordained b y t h e Lord t o t e a c h a n d t o deliver, a n d w h o y e t p u t himself i n t h e r a n k s w i t h t h e disciples, m a y , b e n e a t h t h e m , t o receive t h e b a p t i s m a t t h e i r h a n d s . T h u s did h e sanctify c o m m o n h u m a n i t y , c o n d e m n e d a n d d e s p i s e d for m i l l e n i a i n o u r m i d s t by those code-makers who chose to forget t h e c o m m o n origin of m a n from t h e Divine Essence, a n d invented i n s t e a d a new fiction, whereby t h e poor, labouring folk w e r e o r d a i n e d to be born servitors in t h i s world, a n d c o n d e m n e d to a place a w a y from r e d e m p t i o n in the hereafter. Such was G u r u Gobind Singh—Redeemer of the lowly. THE VISION SUBLIME T h e God w h o m h e worshipped i s t h e E t e r n a l , t h e I m m o r t a l — t h e C r e a t o r o f t h e infinite w o r l d s w h i c h exist, a n d w h i c h a t H i s

110


d i r e c t e d m o v e m e n t s a s t h e K i s a n S a b h a o r t h e Leftist g r o u p s , h a v e b e e n c o n t e n t to be led by t h e u r b a n , e d u c a t e d a n d privileged groups, only p a r t i a l l y r e p r e s e n t a t i v e of a n d imperfectly identified with the d u m b midions. It was the distant image of the had-clad M a h a t m a , i n w h o m t h e people s a w one d k e themselves, t h a t m a d e possible t h e s u c c e s s o f t h e m i d d l e - c l a s s u r b a n l e a d e r s h i p , i n t h e r e s t of t h e c o u n t r y . B u t t h e S i k h l e a d e r s h i p , w h a t e v e r its faults of vision or i t s failings in m a t t e r s i n v o l v i n g r e c t i t u d e , w a s a p a r t a n d limb of the masses whom it set out to represent. As a m a t t e r of fact, t h e t y p e of middle class l e a d e r s h i p which h a d succeeded in grasping t h e reins of power in t h e rest of the country, would be inconceivable a m o n g t h e S i k h s . T h e r e a s o n for t h i s i s t h a t long t r a i n i n g in democracy, t h o u g h on a different principle, w h i c h t h e t e s t a m e n t of the Guru established among them. T h e S i k h P r a y e r e n d i n g on a s u p p l i c a t i o n to t h e Lord to s e n d o n t o t h e e a r t h u n i v e r s a l W e a l a n d Hope a n d F a i t h E t e r n a l , i s b y A d a n d for All. I t r e m e m b e r s t h o s e c o u n t l e s s u n n a m e d m y r i a d s w h o laid d o w n t h e i r dves for r i g h t e o u s n e s s , bore trials a n d showed p u r i t y a n d steadfastness of spirit. It is t h e s u p r e m e voice in h u m a n l a n g u a g e o f noble t r i b u t e t o M a n — m a n a s t h e e m b o d i m e n t o f i d e a d s m , sacrifice a n d love. T h i s is democracy, faith-oriented a n d faith-perfected. G u r u G o b i n d S i n g h is s t a t e d , before he left t h e scene of t h i s t e r r e s t r i a l dfe, to h a v e composed a P e r s i a n couplet e x p r e s s i n g t h e g r a t i t u d e o f h i s h e a r t t o t h e F o u n d e r , G u r u N a n a k , for s h o w i n g the way unto Blessing and Benediction u n e n d i n g : Deg o Tegh o Fateh o Nusrat-be-darang Yaft az Nanak Guru, Gobind Singh. (The gifts of Bounty and Might and Victory and Glory unending Poured in form Guru Nanak's benediction on Gobind Singh) T h i s i s also t h e m o t t o , t h e e m b l e m o f t h e S i k h People t o t h i s day, a n d h a s been t h r o u g h the ages. It e n s h r i n e s the twin boons of B o u n t y a n d M i g h t t o be begged d a d y of t h e Lord. This in essence is a p r a y e r by t h e People for g r a n t i n g t h e m t h e s p i r i t of h u m a n i t y a n d t h e M i g h t t o e n d u r e a n d t o do—for t h e m o r a l s t r e n g t h t o s h a r e w i t h a d w h a t t h e y h a v e , a n d t o defend w i t h t h e i r d v e s Right and Truth. 15

16

15. 'Sorbal. ka bhala' and 'Charhdi Kala' in original Punjabi. 16. Deg, Tegh in the original.

CHAPTER 6

ECCE HOMO

THE HERO UNIQUE Ecce H o m o ! Behold t h e M a n — s a i d Pilate, t h e R o m a n Governor of J e r u s a l e m to t h e J e w i s h crowd, a p p e a r i n g to t h e m to look closely at t h e prisoner J e s u s , as t h e y clamoured for his innocent blood to satisfy t h e i r h a t e a n d l u s t for r e v e n g e . Behold, for u n l e s s you behold the M a n truly, you m a y not know the t r u t h about him, m a y misprize him, m a y set slight value on his greatness. T h i s i s w h a t h a s b e e n d o n e b y m a n y t o t h e g r e a t M a n t o God, G u r u Gobind Singh, in our land. Said t h e bard, B h a i G u r d a s Singh, h o l d i n g u p t o view t h i s Perfect M a n : Behold! t h e r e m a n i f e s t t h e i n c o m p a s s a b l e M a n , t h e H e r o unsurpassed! Glory be to Gobind S i n g h . Hail! M a s t e r - Disciple. T h e exhortation to behold, in t h e sense of t h e New T e s t a m e n t , or of t h e p a e a n of B h a i G u r d a s S i n g h is of t h e u t m o s t i m p o r t a n c e . Behold t h e g r e a t n e s s o f t h e G o d - s e n t D e d v e r e r , a n d t r a d u c e h i m n o t from prejudice. Behold t h e g r e a t n e s s , t h e a c h i e v e m e n t of t h e M a s t e r w h o w a s o r d a i n e d b y t h e Lord t o t e a c h a n d t o d e d v e r , a n d w h o y e t p u t himself i n t h e r a n k s w i t h t h e disciples, m a y , b e n e a t h t h e m , t o receive t h e b a p t i s m a t t h e i r h a n d s . T h u s did h e sancttfy c o m m o n h u m a n i t y , c o n d e m n e d a n d d e s p i s e d for m i l l e n i a i n o u r m i d s t by those code-makers w h o chose to forget t h e common origin of m a n from t h e Divine Essence, a n d invented i n s t e a d a new fiction, w h e r e b y t h e poor, labouring folk w e r e o r d a i n e d to be b o r n servitors in t h i s world, a n d c o n d e m n e d to a place a w a y from r e d e m p t i o n in t h e h e r e a f t e r . S u c h w a s G u r u Gobind S i n g h — R e d e e m e r o f t h e lowly. THE VISION SUBLIME T h e God w h o m h e worshipped i s t h e E t e r n a l , t h e I m m o r t a l — t h e C r e a t o r o f t h e infinite w o r l d s w h i c h exist, a n d w h i c h a t H i s

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will, v a n i s h i n t o n o t h i n g n e s s . H e i s S u p r e m e Might, t h e s w o r d t o d e s t r o y evil. H e i s conceived w i t h t h e vision w h i c h sees s u b l i m i t y s u r r o u n d i n g H i m a n d which, h e l p l e s s t o c o m p a s s H i s g r e a t n e s s , e x p r e s s e s itself i n n e g a t i v e s , t h e only r e c o u r s e w h i c h m a n h a s t o express Infinity: 1.

2.

3.

4.

5.

6.

Without sign or m a r k and beyond caste and category: H i s face a n d f e a t u r e , s h a p e a n d form, n o n e c a n tell; Beyond mutability, sensitiveness-illumined, of illimitable Might— T h e Lord s u p r e m e of m i l l i o n s of I n d r a s ; K i n g of K i n g s ; Lord o f t h r e e u n i v e r s e s , o f gods, m e n a n d d e m o n s ; H i s Infinite Glory e a c h leaf a n d g r a s s - b l a d e p r o c l a i m s — W h o m a y r e c o u n t t h e roll o f all H i s N a m e s ? C o n t e n t t h e h u m a n s p i r i t w i t h m e n t i o n alone o f H i s attributes! (Jap) O f I n d r a s a n d S u p e r - I n d r a s h a s H e c r e a t e d millions; B r a h m a s and Shivas numerous has He created and destroyed; He h a s enacted the play of the fourteen universes, T o g a t h e r i t i n t o Himself, e n t i r e , (Akal Ustati; s t a n z a — 6 ) Of the Universe, Destroyer and Creator; R e m o v e r of s i c k n e s s ; sorrow, evil; He who meditates an instant on Him, S h a l l verily be r e d e e m e d from t h e Noose of M o r t a l i t y . (Ibid, s t a n z a 10) By services nor by rites or incantations m a y m a n win His pleasure; P u r a n a s a n d t h e K o r a n avow H i s Infinty; Action n o r creed nor sophistry m a y p e n e t r a t e t o t h e h e a r t of H i s m y s t e r y ; T h e I m m o r t a l , U n c r e a t e d L o r d — h o w m a y one a t t a i n t o Him? (Ibid, S t a n z a 165) On t h e e a r t h a n d in all t i m e p e r v a d e s His light— constant, immutable, unalterable: He knows not decrease or increase; ever equable is He. He is occupant and the abode—glory incomparable. (Ibid, S t a n z a 166) B r a h m a H e m a d e subject t o T i m e ; So was Shiva made incarnate in Time; I n t i m e did t h e l i g h t o f V i s h n u a p p e a r —

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He alone w a t c h e s t h e p l a y of e t e r n i t y . To H i m I bow W h o m a d e S h i v a t h e Ascetic, Who made B r a h m a the Creator of the Vedas, W h o m a d e t h e e n t i r e cosmos; Who created the Universe entire; M a d e t h e gods, d e m o n s a n d d e m i - g o d s — One Immutable Form Eternal— S u c h is t h e Lrod I a d o r e . To H i m I bow, W h o c r e a t e d all t h a t lives, W h o s e n d s t o H i s s e r v a n t s well-being a n d joy A n d d e s t r o y s i n a n i n s t a n t H i s foes; To w h o m is r e v e a l e d t h e i n m o s t s o u l of e a c h , To w h o m is k n o w n , t h e sorrow a n d suffering of all—good a n d bad; Who delights in showing mercy to beings all— T h e insignificant a n t a n d t h e m a s s y e l e p h a n t ; W h o grieves w h e n H i s s a i n t s d o grieve, A n d h a d joy in t h e joy of t h e godly, To w h o m is k n o w n , lie o p e n t h e i n m o s t r e c e s s e s of e a c h h e a r t a n d soul. W h e n t h e c r e a t o r m a n i f e s t e d Himself, T h e n did a p p e a r t h e forms infinite; W h e n e v e r H e s h a l l w i t h d r a w all i n t o Himself, T h e n s h a l l m e r g e i n t o H i m all e x i s t e n c e . All t h e t o n g u e s i n n u m e r a b l e w h i c h e x i s t S p e a k of you in t h e i r k n o w l e d g e finite; You r e m a i n inaccessible, i n s c r u t a b l e , All-wise, omniscient, s u p r e m e intelligence; Formless, immaculate, unattached, P r i m a l , S t a i n l e s s , u n c r e a t e d , self-existent; T h e fool professes H i s t r u t h t o e x p r e s s , W h o m t h e V e d a itself h a d failed t o c o m p a s s . T h e fool, i g n o r a n t of H i s m y s t e r y , Conceives H i m as a s t o n e , And seeks to limit t h e S u p r e m e Being as Sadashiva— I g n o r a n t o f H i m w h o i s formless; 1

2

1. The rendering of this line closely follows Macauliffe's in Sikh Religion. 2. One of the forms which the name of Shiva takes.

114


7.

Each describes Thee in his own way, After h i s o w n u n d e r s t a n d i n g ; Your greatness eluded ever the h u m a n imagination, N o r h o w y o u first c r e a t e d t h e u n i v e r s e . You a r e e v e r t h e O n e , u n i q u e , s u p a s s i n g B e a u t y — Egg-born, womb-born, p e r s p i r a t i o n - b o r n — A n d n u m e r o u s v a r i e t i e s of t h e world of v e g e t a b l e . I n o n e p l a c e y o u a r e poised a s B r a h m a , t h e L o r d o n t h e Lotus; In a n o t h e r are you w i t h d r a w n dke Shiva; O u r e n t i r e c r e a t i o n is a m i r a c l e m a n i f e s t ; You r e m a i n t h e P r i m a l , E t e r n a l Beauty—Self-existent. (From t h e Chaupav) N o n e h a v e I t h o u g h t fit to receive my a d o r a t i o n from t h e m o m e n t I t o u c h e d y o u r feet; Hindus a n d M u s d m s in their scriptures express various bedefs; n o n e h a v e I fodowed; S m r i t i s , S h a s t r a s , V e d a s — a d e x p o u n d v a r i o u s creeds t o n o n e h a v e I given c r e d e n c e ; L o r d of M i g h t ! by y o u r g r a c e h a v e I u t t e r e d t h e T r u e Word, a n d not by my s t r e n g t h alone! (RamaAvtar—Stanza 863) T h e O n e p e r v a d e s t h e infinite c r e a t i o n ; K n o w y e all t h a t t h e r e i s only o n e S u p r e m e C r e a t o r . He m a k e s and moulds and t h e n breaks— T h e Sole, t h e O n e C r e a t o r . N o n e else c a n a r r o g a t e t o h i m s e l f t h i s p o w e r ; All t h a t e x i s t s w e a r s H i s form a n d colour. C o u n t l e s s I n d r a s d r a w w a t e r for H i m , A n d countless B r a h m a s recite t h e V e d a s in p r a i s e of Him; C o u n t l e s s a r e t h e S h i v a s s i t t i n g a t H i s door, And countless Sheshnagas—lords of the sword-sting. Countless the beautiful s u n s a n d moons wearing His beauty, And countless monarachs dke Indras h a s He created; Countless Indras, super-Indras and super-saints, A n d c o u n t l e s s t h e crocodile, t h e Tortoise a n d S e r p e n t deities H e h a s m a d e . 3

8.

4

5

3. Literally, wielder of the sword. 4. Tl-at is, perform service for him. 5. Here are being counted the various deities of the Hundu pantheon.

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M i d i o n s o f I n c a r n a t i o n s like K r i s h n a h a s H e m a d e , A n d countless R a m a s s w e e p H i s door; C o u n t l e s s a r e t h e Crocodde a n d Tortoise deities, Seen waiting at His wonderful portal. Countless p l a n e t a r y deities, And countless D a t t a s and Gorakhs has He created. C o u n t l e s s like R a m a , K r i s h n a a n d t h e P r o p h e t h a s H e made, B u t none shad be acceptable to H i m without True devotion. N o t h i n g s h a d a v a d t o give s a l v a t i o n E x c e p t t h a t one s e e k refuge i n t h e N a m e . H e w h o b e d e v e s i n t h e T r u e Lord. K n o w s not a n y d i s t i n c t i o n s . W o r s h i p n o one e x c e p t H i m , A n d c o n t e m p l a t e n o o t h e r creed. Believe alone in t h e sole C r e a t o r ; T h i s alone i s t h e w a y t o s a l v a t i o n , There is no salvation without Him— C o n t e m p l a t e t h i s O friend, in t h y m i n d . The worship of any but He Wdl lead m a n astray. H e w h o i s w i t h o u t colour a n d form, H e alone i s t h e U n i v e r s a l F o r m . Except the One N a m e , T h i n k n o t o f b o w i n g a t a n o t h e r place. H e w h o h a s c r e a t e d t h e w o r l d s visible a n d invisible, A n d will a g a i n a s s i m d a t e t h e m t o Himself; W h o e v e r s e e k s t h e s a l v a t i o n o f h i s soul, Let him meditate on t h a t One Creator. He who has created the entire Universe, T h e world w i t h i t s n i n e c o n t i n e n t s — Those who worship H i m not S h a l l perforce fad i n t o t h e gulf of h e d . For all m e d i t a t e , m e d i t a t e o n H i m , Who created the fourteen worlds. Contemplate Him ever— T h u s alone w i d y o u b e b l e s s e d . (Brahma Avtar, s t a n z a s 7 - 1 9 ) The Eternal alone is the Creator— The Primal, Eternal, I m m o r t a l Form, M a k e r and Destroyer.

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1 3

1 1 . I f R a m b e conceived u n b o r n , w h y believe t h a t H e w a s b o r n of K a u s h a l y a ? H e w h o i s called t h e C r e a t o r o f Time, w h a t b r o u g h t h i m to suffer at t h e h a n d s of T i m e ? If He be holy a n d free from rancour, w h y came He r u s h i n g to drive A r j u n a ' s c h a r i o t ? H i m alone w o r s h i p a s God w h o s e m y s t e r y n o n e could fathom. W h y w o r s h i p s t o n e s — G o d lies n o t i n s t o n e s ; W o r s h i p H i m a s Lord, w h o s e a d o r a t i o n dispels s i n a n d evil, Whose N a m e gives deliverance from all m a n n e r of bodily and mental ailments; M e d i t a t e e v e r o n H i m , t h e T r u e , for t h e s e hollow c r e e d s a r e all fruitless. (33 Sauaiyas) 1 2 . Imperishable, fearless, unfathomed, i m m e a s u r a b l e , irrefangible, u n i q u e m i g h t , Eternal, Endless, unborn, unvanquished, Immeasurable eternally, uncreated, unknowable, indestructible, U n b l e m i s h e d , s p i r i t s u b l i m e , R a v i s h e r o f gods, m e n , saints, P u r e F o r m , F e a r l e s s — e v e r bow a t H i s feet s a i n t s a n d mankind entire, Filler of the Universe, dispeller of sorrow a n d sin, s u p r e m e majesty, r e m o v e r of i l l u s i o n a n d fear. (Gyan Prabodh, s t a n z a 33) On His countenance shines the i m m e a s u r a b l e light splendid, Before H i s b u r n i n g effulgence is d i m m e d t h e l i g h t of millions of s t a r s , Lord of t h e U n i v e r s e , e n c o m p a s s e r of all t h a t e x i s t s , Holder of t h e circle u n i v e r s a l , Lord of t h e L o t u s , t h e e v e r y o u t h f u l N a r a y a n a , Lion-man,

He w h o is n o t affected by c e n s u r e or p r a i s e , W h o h a s no foe or friend—

14

W h a t p u r p o s e could i n d u c e h i m t o t a k e u p t o d r i v e Arjuna's chariot; The Deliverer, who h a s n e i t h e r father, mother, nor sought i n c r e a s e of g e n e r a t i o n . W h a t could i t benefit H i m t o come into t h e world a n d b e known as Devaki's son? H e w h o h a s c r e a t e d t h e v a s t w o r l d o f gods, d e m o n s , directions a n d s p a c e s — W h a t p r a i s e i s i t t o call h i m M u r a r ? 1 0 . H e w h o h a d n e i t h e r beginning nor e n d nor middle; n e i t h e r e x i s t s for H i m p a s t , p r e s e n t n o r f u t u r e ; He w h o is Lord of all t h e four a g e s — S a t , D w a p a r , T r i t i a a n d Kali; M i g h t y s a i n t s h a v e failed t o k n o w h i m b y m e d i t a t i o n , Countless G a n d h r v a s h a v e failed to t u n e forth His praise i n melody. All h a v e failed in t h e e n d e a v o u r to p e n e t r a t e to His Secret. N a r a d a n d Ved Vyasa, a n d i n n u m e r a b l e s a i n t s s u p r e m e H a v e failed t o k n o w h i m b y m e d i t a t i o n a n d a million million s t e r n a u s t e r i t i e s . His inscrutable Beauty neither the music of Gandharvas n o r t h e d a n c e - r h y t h m s of t h e h o s t s of fairies of h e a v e n is able to s u g g e s t ; G r e a t gods h a v e s o u g h t H i m t h r o u g h purity a n d penance, a n d h a v e failed t o k n o w H i m . Millions o f I n d r a s a r e H i s w a t e r - c a r r i e r s , Millions o f R u d r a s a r e a s s e m b l e d a t H i s door, Millions o f B r a h m a s , V e d V y a s a s a t t e n d o n H i m — Uttering night and day with Neti, N e t i their sense of H i s Infinity. (Akal Ustati)

15

6

7

8

9

10

16

u

1 2

17

6. This has reference to Krishna, who in the Mahabharata War drove the chariot of the Prince Arjuna. 7. Literally, grandchildren. 8. The reference is to Krishna. 9. Destroyer of the demon Mur—another of Krishna's attributive names. 10. Minstrels of the gods. 11. Shiva. 12. Literally, Not this, Not this

13. 14. 15. 16. 17.

The commonest Hindu name for God. Mother of the hero-prince Rama, son of Dasarath. Refers of the sufferings of Rama in exile. Literally 'the spirit incarnate'. References are to Hindu mythology, and the various forms and incarnations of Vishnu or Narayana.

118


Effacer of D a r k n e s s , d i s p e l l e r of sorrow a n d sin, a d o r e d o f gods, m e n a n d s a i n t s , Destroyer-indestructible, creator, fearless—I bow to t h e e dispeller o f a t t a c h m e n t a n d f e a r ! (Ibid, s t a n z a 3) C h e r i s h e r of t h e h u m b l e , d i s p e d e r of suffering, destroyer of evil t h o u g h t s , r e m o v e r of sorrow, T h e S u p r e m e silence, r e v i s r d n g , perfect Love, c h e r i s h e r of t h e u n i v e r s e , Of immeasurable majesty, immaculate, indestructible, perfection s u p r e m e , M i g h t i m m e a s u r a b l e , I n d e s t r u c t i b l e , fearless, w i t h o u t r a n c o u r , u n s t r i c k e n o f sickness, M o n a r c h of sea a n d land, F o r m E t e r n a l , inaccessible, u n c o n q u e r r e d , d e a t h l e s s , Youth enternal, gudeless, O n e indivisible form u n m a t c h e d , i m m o r t a l , P r a i s e d o f gods, m e n a n d d e m o n s . (Ibid, s t a n z a 36) HUMILITY AND IDEALISM—THE TWOFOLD ANCHOR T h e god-inspired warrior, b o r n to b r a v e t h e m i g h t of a r r o g a n t a n d i n h u m a n tyrants, seeks t h e protection of the Lord in u t t e r h u m i l i t y a n d submission to t h e e t e r n a l wdl. In God is m a n ' s refuge, a n d from H i m i s a d s t r e n g t h . L e a n i n g o n t h i s A n c h o r , did t h e Master launch his crusade against the overwhelming power of e a r t h l y r u l e r s a n d t y r a n t s , i n t h e firm faith t h a t all e a r t h l y glory i s a s d u s t . I n i m m e r s i o n i n G o d ' s will a l o n e i s s t r e n g t h : 1 . Lord, w h a t a v a i l s m y p o o r i n t e d i g e n c e t o s e t f o r t h Thy greatness? Thy praise is beyond my power, Give t h o u t h y s e l f s h a p e a n d form t o t h i s t a l e . How m a y this w o r m express Thy greatness, k n o w n to Thyself alone? Even as the son knows not of the birth of the father, H o w m a y I tell of T h y m y s t e r y ? H o w m a y one e x p r e s s T h y w o r k s ? The u n d e r s t a n d i n g is entangled in the insoluble m a z e ! T h y i m m a t e r i a l form e l u d e s d e s c r i p t i o n — H e n c e t h e style o f p r a i s i n g t h y a t t r i b u t e s . (Bachitra Natak) 2 . W i t h folded h a n d s a n d h e a d b e n t i n o b e i s a n c e stood I before t h e Lord,

ECCEHOMO

119

A n d said, 'The T r u e P a t h m a y b e i n i t i a t e d w i t h y o u r h e l p alone.' A n y w h o call m e S u p r e m e B e i n g , S h a l l a d fall i n t o t h e p i t o f h e l l : Know me to be His servant— Understand ye this to be without doubt true. I am servant to the S u p r e m e Being, A n y h a v e come i n t o t h e w o r l d i t s p l a y t o w a t c h : I utter no more t h a n w h a t the Lord h a s charged me with, A n d s u p p r e s s n o t D i v i n e T r u t h for f e a r o f m o r t a l m a n . Of t h y N a m e alone bear I t h e tint, And submit to no bedef else: I m e d i t a t e on t h e S u p r e m e R a l i t y — T h e Dispeller o f i n n u m e r a b l e s i n s a n d evils, All w h o h a v e m e d i t a t e d o n T h e e , H a v e k e p t e v e r free from s o r r o w a n d s i n : T h o s e w h o t u r n t o o t h e r d i v e r s e bedefs, R e m a i n confused e v e r i n a c r i m o n i o u s w r a n g d n g d e b a t e . (Bachitra Natak) T h o s e w h o t r u n t h e i r faces a w a y from t h e i r P r e c e p t o r , S h a d lose t h e i r p o s s e s s i o n s i n t h e world a n d t h e n e x t . I n t h i s world a r e t h e y ridiculed, a n d to h e a v e n denied access, In despair eternal bound— E v e r r e m a i n unsatisfied. S u c h a s forsake t o s e r v e t h e holy, In this world they achieve no success; And in the hereafter, fad into t h e pit of hell. E v e r a r e t h e y t a r g e t s o f t h e w o r l d ' s ridicule, And abide in h e d in the e n d : T h e r e n e g a d e s from t h e M a s t e r ' s feet— T h e i r faces s h a d b e b l a c k e n e d i n b o t h w o r l d s . Of progeny they have no increase, A n d die b r i n g i n g m i s e r y t o f a t h e r a n d m o t h e r : T h e t r a i t o r t o t h e G u r u m e e t s a dog's d e a t h , B e w a i l i n g e v e r h i s fate i n h e d - p i t . There are two houses—Babar's a n d Baba N a n a k ' s — Both ordained by the Lord: One Supreme in m a t t e r s spiritual, And the other in lordship temporal. Those who withhold the Guru's tithes

T h e i r gold perforce s h a d B a b a r ' s people s n a t e h With torture and penalty extreme; And later plunder their hearths and homes. S u c h false r e n e g a d e s w h e n r e d u c e d t o p e n u r y . Beg alms of the faithful: S u c h o f t h e faithful a s give a w a y c h a r i t y t o s u c h , S h a l l perforce b e s a c k e d b y t h e i m p u r e . Such turn their hopes to the G u r u Only w h e n their wealth h a s been p l u n d e r e d : Such seek to have sight of the Guru, B u t t h e G u r u t u r n s h i s face from t h e m . U n c e r e m o n i o u s l y t h e y go h o m e , Unsuccessful, hope-bereft— C h e r i s h e d n e i t h e r b y t h e G u r u n o r b y t h e Lord, In despair in both worlds. S u c h a s a r e i m m e r s e d i n s e r v i n g t h e i r God, Sorrow a n d suffering t o u c h t h e m not. Power and prosperity ever a t t e n d t h e m — S i n a n d suffering touch n o t e v e n t h e i r s h a d o w . The impure can touch not their shadow, A n d a r e t h e y a t t e n d e d b y t h e e i g h t blisses. Ad their endeavours end happdy. A n d t h e n i n e t r e a s u r e s flow into t h e i r h o m e s . W h a t c a n t h e foe d e s i g n a g a i n s t h i m t o w h o m t h e Protector e x t e n d s H i s p r o t e c t i o n ? T h e b r u t e shall e v e r t u r n b a c k unsuccessful, Never even touching his shadow. T h o s e w h o seek refuge w i t h t h e holy, Who can h a r m them even in thought? T h e Lord p r o t e c t s t h e m like t h e t o n g u e a m i d s t t h e t e e t h , d e s t r o y i n g all wicked e v d - d o e r s . (Bachitra Natak) Tell y e t h e Beloved F r i e n d w h a t w e H i s s e r v a n t s a r e enduring: W i t h o u t T h e e soft q u i l t s afflict l i k e s i c k n e s s , a n d m a n s i o n s a r e t u r n e d into s n a k e - p i t s : T h e wine-flagon t a s t e s b i t t e r a s t h e h a n g m a n ' s p i k e , The wine-cup as the butcher's stroke. W i t h t h e Beloved, to lie on s t r a w is joy—

ECCEHOMO

W i t h o u t H i m all p l e a s u r e s a r e t e s t e l e s s .

1 8

4.

18.

121 19

(RagKalyan) 5.

Let such be thy asceticism, O my S o u l : Look u p o n t h y h o m e a s t h e forest, b y b e a r i n g i n t h y h e a r t indifference t o w a r d s t h e world. Make continence t h y m a t t e d hair, austerity thy sacred d i p s a n d self-discipline t h y l o n g n a i l s . W i t h t h e M a s t e r ' s W o r d i n s t r u c t t h y soul, a n d s m e a r thyself w i t h t h e diet a n d d g h t t h y sleep; a n d c a r r y i n t h y h e a r t love of m e r c y a n d forgiveness. Practice e v e r noble c o n d u c t a n d c o n t e n t m e n t ; Ascend t h u s b e y o n d t h e t h r e e A t t r i b u t e s ; B a n i s h from t h y h e a r t l u s t , a n g e r , p r i d e , Obstinacy a n d a t t a c h m e n t . T h e n s h a l t t h o u b e h o l d t h e Divine E s s e n c e , a n d find t h e 20

S u p r e m e Being. 6.

(Ramkali) Except t h r o u g h (meditation on) God's N a m e , no d e d v e r a n c e is possible. W h e r e c a n s t t h o u flee H i m w h o h a s i n H i s p o w e r t h e fourteen u n i v e r s e s ? 21

R a m a n d R a h i m , whose n a m e s t h o u r e p e a t e s t endlessly, c a n n o t save t h e e ; 2 2

Brahma, Vishnu, Shiva, S u r y a , the Moon—all are subject to m o r t a l i t y ; The Vedas, the P u r a n a s , the Koran—all declare their helplessness to express His Reality. Indra and the Serpent-Kings and saints supreme—ad e n d e a v o u r t o form H i s c o n c e p t i o n y e t h e e l u d e s t h e m ever. H e w h o s e form a n d f e a t u r e s a r e a m y s t e r y — How can He be designated as of d a r k h u e ? Only by e m b r a c i n g H i s feet m a y one e s c a p e t h e s n a r e of mortadty. (RagBilaval) 23

2 4

Here stands for the Mughal aggressors, ever on the rampage. 19. 20 21. 22. 23. 24.

Literally, cities appear cursed. Tamas, Rajas, Satva—the dark, active and poised states of the mind. These names here stand for the narrow creeds, whether Hindu or Muslim. The sun-god. Shes-nag—the mighty primal serpent. Refers to Krishna, imagined to be swarthy in colour. Krishna literally means 'black'.

122


7.

25

L o r d s o f m i g h t , gold-decked e l e p h a n t s , u n p a r a l l e l i n g r a n d e u r a n d colourful d i s p l a y : A t t e n d e d by millions of swift s t e e d s , springing like stags, outstripping the speed of wind— Mighty-armed monarchs, with proud heads ever unbowed. W h a t a v a i l s t h a m all t h i s g l o r y — I n t h e e n d t h e y too s h a l l t r e a d barefoot t h e p a t h o f mortality! (Akal Ustati, s t a n z a 22) 8. C o n q u e r o r s of all l a n d s a n d c o u n t r i e s — t h e i r glory rolled forth by tambourine a n d kettle-drum; A t t e n d e d by crowds of splendid t r u m p e t i n g e l e p h a n t s a n d neighing precious steeds—Mighty m o n a r c h s i n n u m e r a b l e of past, present and future— W i t h o u t m e d i t a t i n g o n t h e S u p r e m e King, t h e L o r d o f t h e U n i v e r s e , all t h e i r glory s h a l l b e fbrgotten. (Akal Ustati, s t a n z a 23) 9. M i g h t y M o n a r c h s , l o r d s of s p l e n d i d Soldiers with far-striking a r m s , accoutred in a r m o u r to c r u s h t h e foe; W i t h h e a r t s confident t o r e m a i n s t e a d f a s t e v e n t h o u g h mountains themselves might shake; S m a s h e r s of foes, c r u s h e r s of evil-doers; Mighty to humble the pride of battle-spirited tuskers— E x c e p t for t h e grace o f t h e T r u e K i n g t h e S u p r e m e Lord all s u c h t r e a d t h e c o m m o n w a y o f all m o r t a l i t y . (Akal Ustati, s t a n z a 25) 10. U n p a r a l l e l e d heroes, g r e a t a n d mighty, b e a r i n g t h e b r u n t of s h a r p steel u n f l i n c h i n g ; C o n q u e r o r s o f k i n g d o m s , o f p o w e r t o c r u s h foes a n d t o humble the pride of spirited elephants; M i g h t y to r e d u c e i m p r e g n a b l e forts, a n d to c o n q u e r in a t r i c e t h e four c o n t i n e n t s : O v e r all t h e s e t h e s u p r e m e L o r d i s t h e T r u e M a s t e r — H e a l o n e t h e giver; t h e infinite u n i v e r s e H i s b e g g a r s . (Akal Ustati, s t a n z a 26) 1 1 . Fool, a s life l e a v e s t h y f r a m e , t h y o w n wife s h u n s t h e e , f e a r i n g t h e e as a ghost; Son, wife, friends, c o m p a n i o n s — a l l h a s t e n t h y r e m o v a l ; 25. literally, intoxicated.

E C C E HOMO

123

H o u s e , t r e a s u r e , all t h y b u r i e d gold t u r n s s t r a n g e r t h e m o m e n t breath leaves thee: T h i n k , O t h i n k , t h o u i m m e r s e d in a n i m a l folly : O n t h e l a s t j o u r n e y t h o u goest all alone ! (33 Savaiyas) 12. Demons, gods, Serpent-King, goblins—all shall in all ages recite His N a m e ; The entire creation in water and e a r t h shall rise instantaneously to sing His praises; The note of the t r i u m p h of Righteousness shall resound a n d s w a r m s o f evil s h a l l all m e e t d e s t r u c t i o n ; T h e good a n d holy s h a l l rejoice, A n d evil-doers s h a l l v a n i s h , c r u s h e d . (Akal Ustati, s t a n z a 27) 26

IN ADDRESS TO THE TYRANT 1. He who is under the shadow of the H u m a , Will n o t s u b m i t t o b e o v e r s h a d o w e d b y t h e i m p u d e n t 2 7

crow. O n e w h o p u r s u e s t h e m i g h t y lion, Will n o t follow after goats, s h e e p or d e e r . W h a t could forty f a m i s h e d m e n do, When surprised in assault by thousands? T h e y c a m e after b r e a k i n g a s o l e m m o a t h , Attacking with swords, arrows and matchlocks. So forced, I took t h e field, A n d r e p l i e d w i t h a r a i n of a r r o w a n d s h o t . W h e n all o t h e r r e s o u r c e s a r e r e n d e r e d u n a v a i l i n g , I t i s justified t h e n t o u n s h e a t h e t h e s w o r d . Strange the way you keep your p: omises— O n e s h o u l d c o n s i d e r i t evil t o s w e r v e f r o m t h e t r u t h . Wield n o t t h e s w o r d i n r u t h l e s s bloodshed, H e a v e n ' s s w o r d s h a l l o n e d a y s t r i k e t h e e too. H e a v e n ' s s w o r d s h a l l o n e d a y s t r i k e t h e e too. M a n , be n o t t h o u u n m i n d f u l of t h e t e r r i b l e r e t r i b u t i o n of t h e Lord. Who is without desire a n d needs not m a n ' s gratitude. H e i s t h e K i n g o f K i n g s — w i t h o u t fear, 26. The person addressed in this and the next extract is Aurangzib, the reigning mughal emperor. 27. A fabulous bird in Semitic mythology, bringer of supreme good luck.

124


T h e T r u e K i n g o f t h e u n i v e r s e a n d All T i m e . H e i s God, t h e L o r d o f t h e e a r t h a n d t h e a g e s , C r e a t o r o f t h e u n i v e r s e a n d all t h a t i s i n it. H e h a s c r e a t e d t h e little a n t a s w e l l a s t h e m i g h t y elephant.

2.

He cherishes the humble and destroys oppressors. He bears the name—Cherisher of the Humble, H e n e e d s n o t m a n ' s g r a t i t u d e o r h i s offerings. W h a t t h o u g h m y four c h d d r e n h a v e b e e n killed— Living s t i d i s t h e coiled s e r p e n t . W h a t bravery is this t h a t you extinguish s p a r k s of fire, B u t raise a v a s t conflagration ! (Zafaniamah) I n t h e n a m e o f t h e Lord o f t h e S w o r d a n d t h e Axe, T h e Lord o f t h e A r r o w , t h e S p e a r a n d t h e Shield. I n t h e n a m e o f H i m w h o i s t h e God o f w a r r i o r - m e n , A n d o f c h a r g e r s swift a s t h e w i n d . He who gave to thee kingship, G a v e t o u s t h e w e a l t h o f faith i n r i g h t e o u s n e s s . T h i n e i s a g g r e s s i o n b y g u d e a n d deceit; Mine is to seek redress by t r u t h a n d sincerity. By favour of A k a l P u r u s h S u c h a s h o w e r of s t e e l will I s c a t t e r T h a t a s t h o u earnest unsuccessful from t h e D e c c a n Hills A n d b i t t e r a n d f r u s t r a t e d from M e w a r — So, i f t h o u t u r n e s t t h y gaze h i t h e r w a r d s , T h a t f a d u r e o f b i t t e r n e s s s h a l l i n c r e a s e manifold. S u c h a fire will I d g h t u n d e r t h y h o r s e ' s hoofs, T h a t t h o u s h a l t n o t b e able t o t a s t e t h e w a t e r o f P u n j a b . W h a t t h o u g h a j a c k a l b y deceit a n d g u d e H a s killed t w o y o u n g o n e s of a l i o n , If t h i s fiery lion live, 2 8

29

F o r s u r e , h e will a v e n g e t h i s o u t r a g e foul. (Fatahiiamah) THE HERO'S PRAYER 1. I p r o p i t i a t e n o t G a n e s h in t h e b e g i n n i n g , Nor invoke t h e aid of K r i s h n a and Vishnu. 30

28. This is the Persian (and Arabic) style of begnning a letter. 29. Referring obviously to the slaughter of the two sons of the Guru at Sirhand. 30. Propitiation of the elephant-headed god Ganesha is common in India.

2.

3.

I h a v e h e a r d t h e n a m e s o f s u c h , b u t k n o w t h e m not; My love is all for H i s s a c r e d f e e t ! T h e Lord E t e r n a l i s m y P r o t e c t o r . Mighty Steel! I am thy slave. Protect me as t h y own : U p h o l d m y h o n o u r , w h o h a v e s o u g h t t h y aid. Cherish me as Thy servant; D e s t r o y my foes e a c h a n d all: U p h o l d i n t h e world B o u n t y a n d t h e P r o t e c t i v e S w o r d ; P r o t e c t m e T h o u from all h a r m . P r o t e c t m e a t all t i m e s — Me Lord, w h o am T h y s l a v e ! C h e r i s h me, w h o a m T h y s e r v a n t , A n d fulfil all my m i s s i o n s by T h y g r a c e . Thou art King of Kings— The Cherisher of the Humble. Shower on this servant Thy compassion— After all r e s o u r c e s h a v e failed, I h a v e f a d e n at T h y door. C h e r i s h t h i s s e r v a n t , Lord. Lift u p T h y slave w i t h T h y h a n d . B r i n g to d e s t r u c t i o n all my foes ! (Frishjia Avtar) E x a l t me into t h e m o u n t a i n S u m e r from a s t r a w : In cherishing the nimble art Thou unparalleled; Forgive my e r r o r s O Lord, I t h a t am compact ad of e r r o r s ; T h o s e w h o s e r v e T h e e , t h e i r h o m e s T h o u f i d e s t t o overflowing will w e a l t h . In t h i s Iron Age in t h e m i g h t y a r m s of t h e Wielder of t h e Sword of Eternity alone is my t r u s t ! (Bachitra Natak) Invoking f i r s t t h e M i g h t y lord, o n G u r u N a n a k m e d i t a l e ! S e e k t h e n t h e aid o f A n g a d , A m a r D a s a n d R a m D a s . M e d i t a t e n e x t o n Arjan, H a r g o b i n d a n d t h e Holy H a r i Rai. Meditate t h e n on t h e holy H a r k r i s h n a , whose sight dispels all suffering. I n v o k e T e g h B a h a d u r , s o m a y t h e N i n e T r e a s u r e s flow into y o u r a b o d e s ! M a y t h e y aid a n d s u c c o u r e v e r ! (I) Thou who didst create in Primeval Time M i g h t , a n d after, t h e e n t i r e u n i v e r s e ,

126


T h e n creating Brahma, Vishnu and Shiva, T h o u d i d s t c r e a t e t h e ocean, M o u n t a i n s . E a r t h a n d erect the F i r m a m e n t unpropped on pillars: T h e n d i d s t t h o u m a k e D e m o n s a n d Gods, a n d p r o v o k e d strife a m o n g s t t h e m , T h o u too d i d s t c r e a t e D u r g a , D e s t r o y e r o f D e m o n s , F r o m T h e e did R a m a get s t r e n g t h t o p i e r c e w i t h a r r o w s the ten-headed Ravana, F r o m t h e e did K r i s h n a get s t r e n g t h t o h u r l b y t h e h a i r Kamsa. M i g h t y ascetics, g o d s — c o n s u m i n g a g e after age in fires of a u s t e r i t y — All, all h a v e failed T h y M y s t r y to u n f o l d ! (2) ( O p e n i n g s t a n z a s — V a r Sri Bhagauti ji ki)

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