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Dignity of The Human Person in Sikhism Nanak Singh Nishter* * 15-3-137, Gowliguda Chaman, Hyderabad-500012 [Phones 4615321 - 4605520] Diverse faiths and religions have come into different parts of the world, their belief systems and scriptures in relevant languages. One thing common to all religions is that their code of conduct is coined for their followers according to specific geographical, social, spiritual and political requirements at that period of time. Hence the fact is established that all religions were meant for leading the most dignified way of life, and for betterment of mankind. But Sikhism came into existence with a different goal. Apart from the above objectives, the main object before its founder, Guru Nanak was to unite the mankind and sanction the dignity of all human persons in its totality. Over 500 years ago was born the Prophet of all humanity who traveled thousands of miles for 40 years throughout the continent. He studied and experienced that the root cause of all human evils is in their diversification of faiths. He started a new mission for uniting them by connecting them with one Source. He said the creator, protector and destroyer of all beings is one and the same. Nobody created him. He came into existence by Himself. He does not have any form, but pervades in all forms. He lives in His own creation. He is the First Person, and there was nobody earlier to Him. He is only one and absolute and there is nobody to share His power. He does not have any particular name and all the qualitative names given by His worshipers are attributed to Him alone. So Guru Nanak has addressed Him with numerical names such as "Aad Purukh" i.e., The First Person and mathematical (1) One. Through the sense of belonging to One and the same, he tried to unite the humanity to keep its dignity. Sikhism is, in principle, a casteless society. But in fact it is religionless society, which condemns the barriers of all religions. Sikhism believes in equality of religions and respects them as different paths for salvation, and does not categorize any religion as superior or inferior. Simultaneously, it does not associate with any of them, as it condemns any barriers for mankind what so ever. There is a peculiarity in the peace-loving, spiritual and social teachings of Sikhism that goes hand in hand against the oppression of humanity by the upper castes, society and State. Study of Sikhism with preconceived notions often leads one to make blunders in offering interpretations. Those who are conversant with Oriental Thought fasten upon those passages which refer to the thoughts of immanence, and conclude that Sikhism is nothing but an echo of Hinduism. While those who are imbued with Mohammedan or Christian thought take hold of transcendental passages and identify Sikhism with Islam or Christianity. Others, who know both, will see here no system, nothing particular, nothing but congruence. In fact it is a new organic growth of thought to meet the needs of a newly evolving humanity. We should find no difficulty in recognizing Sikhism as a distinct art of living, facing the challenges of life, and emerging as a TRUE RELIGION OF MANKIND. Though Guru Nanak was born in Hindu religion, in childhood itself he refused the thread ceremony. He declared that there is no Hindu and no Muslim, and condemned the discrimination against women. Thus he declared all human beings are one and the same. No person is high or low because of his or her birth, caste, religion or race. He pulled up the so-called higher ups, "For what are you proud of your religion? For a test, consume poison and show how it can save you from death? Sovereignty of the Lord is known to be true through out all the ages. He who obeys the Lord’s will, becomes noble in His court (Sri Guru Granth Sahib p.142)." His 5th successor Guru Arjun in more clear words denounces being Hindu or Muslim. He said, "I don’t keep the Hindu fast, nor those observed by Muslims in Ramzan. I serve Him, and Him alone who is my refuge. I believe in One Lord, who is also Allah. I have found release from the Hindu and Muslim rites, rituals and ceremonies. Neither I visit the pilgrim places of Hindus, nor do I go to the Ka’aba for Hajj. I serve only One God and no other. I won’t worship idols nor read Nimaz. I lay my heart at the feet of One Supreme Being. I am neither a Hindu nor a Muslim. My soul and body belong to Allah and Ram, i.e., the One Absolute and all-pervading God, here Ram refers to the Almighty and not to the son of King Dasratha (SGGS p.1136)." His 10th successor Guru Gobind Singh felt that the Sikh faith, needed to be given a final and complete shape. He baptized them in the Sikh way, i.e., Amrit (nectar), to establish the order of Khalsa, to complete the Sikh in all respect, on the Vaisakhi of 1699, at Anand Pur Sahib, Punjab. "Khalsa" word is derived from Arabic language, which means pure. Another meaning of Khalsa is a land of king in nobody’s possession. Thus the Sikhs were hereafter called Khalsa of the Lord i.e., Waheguru Ji Ka Khalsa, removing all the doubts of any further division of mankind or its own compartmentalization into any other existing religious fold. He made compulsory the external five symbols for philosophical reasons and separate identity. 1- Kesh (To keep hair in natural form as God’s gift, uncut, unplucked, unburnt and undyed.), 2- Kangha (comb for cleanliness), 3- Kachha (shorts up to the knees, which was full wear of warriors then, and has now become under garment), 4- Kada (iron bracelet), and 5- Kirpan (sword). Thus a person is not a Sikh automatically by birth, unless he or she is specially initiated into Sikhism as above. For thousands of years, in Indian society, people who live on Bhiksha (charity) are treated as reverend and honourable, where as those who work for the necessities of life are looked down upon and regarded as untouchables. This is price the for their sweat and labour in the service of the society. In his travels, Guru Nanak preferred to stay and dine with these class of people alone and declared that, "Nanak is found among the lowest caste, what has he to do with the high and mighty? Where ever the lowliest are looked after, there lies the grace of Almighty God." (SGGS p15) He declared that, "he who earns livelihood with earnest labour and distribute it among fellow beings, can only know the path of Almighty God (SGGS p1245)". His 3 basic commandments are very famous. 1- Nam Japo (remember God), 2- Kirat Karo (do honest labour), 3- Vand Chako (distribute among fellow beings, later it was termed as Daswandh i.e., distribution of one-tenth portion of one’s earning). It is misleading to aver that the 10th Guru deviated from the principles of the founder Guru and transformed the peace loving Sikhs into militant Khalsa. Guru Nanak (1469-1539) for continuity and consolidation of his miraculous mission, declared that there is no difference between him and his successors. The same Jyoti i.e., lamp of wisdom is to burn in them in succession as one soul and body. Thus the Guruship of the Sikhs was spread over a period of 239 years, from 1469 to 1708 - till the 10th Guru Sahib, in word and body of the person of the Gurus. Guru Gobind Singh Ji, after completion the mission in consonance with the teachings of his predecessors terminated the tradition of transfer of Guruship to individuals, and Guru Granth and Guru Panth were jointly conferred the Guruship, i.e., the Holy Scripture of Sikhs. Thus the way of religion, as shown by Sikhs, is not a set of views or doctrines, but a way of life lived according to a definite model. It is based, not on rules or laws, but on discipleship. The institution of Guru is at all times operative in the career of the disciple, commanding his whole being and shaping his life. Without such a guiding source there would be no cohesion, no direction in the moral force of society. The 2nd Guru, Guru Angad Dev has beautifully described it saying that, "If hundreds of moons grow and thousands of suns arise, even with such light, there would be utter darkness without the Guru (SGGS P 463)" Guru Sahib did not confine himself to in preaching equality, but put it in practice also. For continuity of that purpose, he introduced 3 institutions. 1- Sarovar (common bathing tank, in those days low caste people were not permitted to take water from common source). 2- Sangat (a congregation without any discrimination). 3- Pangat (to dine while sitting in a row in Langar i.e., free kitchen). The 3rd Guru, Guru Amar Dass went a step further in refusing to give audience to any body unless he takes the Langar prepared by Seva (free service) rendered by the common people irrespective of caste and creed. Equality is not exhibited in Langar alone, but also in the battlefield. Once a Sikh, Bhai Kanhya was produced before the Guru Gobind Singh with the complaint that he was entrusted with the work to look after our soldiers. But he was providing water even to the wounded enemy soldiers, thereby them for again fighting with us. As an explanation he submitted that, in view of Guru’s teachings, he couldn’t make out any difference between friend and foe. The Guru Sahib was pleased, embraced him, conferred upon him the title of Bhai and provided him a first aid kit, and asked to continue with his most humane mission. Renunciation and asceticism are not the ideals in Sikhism, the root cause which perhaps partly led to the women being considered as seducers or temptresses. The life of the householder as superior, morally and spiritually, led to restoration of the decent and equal status to women. Guru Nanak’s recognition of the social status of women has moreover established her supremacy in a pleasant and meaningful departure from the universal presumptions of those times. In his noble words he proclaimed: "Of a woman are we conceived. Of a woman we are born. To a woman we are betrothed and married. It is woman, who is friend and partner of life. It is a woman who keeps the race going. Another companion is sought when she dies. Through woman are established social ties. Why should we consider woman cursed and condemned, when from woman are born leaders and rulers? From woman alone is born a woman. Without woman, there can be no human birth. Without woman, O Nanak, only the True One exists (SGGS p 473)". There is no separate code for women in Sikhism, they are on par with men in all respects and can become the priests and empowered to give Amrit. Recently, in March 1999 election of Bibi Jagir Kaur, a woman as President of Shiromani Gurudwara Prabandhak Committee - the highest body to look after the administration of religions shrines - is a shining example to testify to the equality between man and woman advocated by Sikhs. The 10th Master Guru Gobind Singh associated his wife Mata Sahib Kaur asking her to pour Batase (sugar puffs) into the water of which he was preparing Amrit, stirring with Khanda (double edged sword) and reciting Gurbani i.e., the holy hymns. Mata Bhag Kaur and others fought battles shoulder to shoulder along with Guru Sahib. Mata Khivi, wife of 2nd Guru Sir Guru Angad Dev Ji served and supervised the Langar. In Sikhism, effective widespread and practical steps are advised to be taken for socio-religious equality of woman. It prohibits 1- The customs of Satti (immolation of the widow with the deceased husband either voluntary or forcible). 2- Wearing of veils by women. 3- female infanticide (killing of new-born females). 4. Dowry system. Permitted widow remarriage whereby the widow can be rehabilitated if so desired. Both man and woman should regard adultery as immoral. Under normal circumstances a Sikh ought not to marry when his first wife is alive. Divorce is not desirable. Traditionally, all Gurus have respected the dignity of their Sikhs and often listened to their advice. As per the prevailing practice the 4th Guru, Guru Ram Dass has declared that. "There is no difference between Sikh and Guru, both are one and the same (SGGS p 444)". The 10th Guru, Guru Gobind Singh after giving Amrit to the 1st Punj Pyaras (five beloveds) had bowed before them to take Amrit at their hands. Thus the Guru Sahib himself was baptized by his own baptized Sikhs, creating a history of equality between the founder and disciples, moreover he established supremacy of collective leadership over himself. Guru Sahib had deep faith in collective wisdom of the people. He believed in democratic institutions and democratic way of life. Praising his Sikhs, he said, "All the battles I have won are result of love of these people. All my glory, home and heart are their valuable gifts. Through their efforts and assistance I have acquired wisdom and knowledge. It is only with the help of these people, I could overpower the enemies. Only for them I am living. Through them I attained this greatness, otherwise there are millions of creatures like me on the earth." (Dasam Granth Sahib p 716). It is a practice among the Sikhs to punish anyone for breaches of the rules of conduct, or any action contrary to the interest of the community. Even Guru Gobind Singh was once fined Rs.125/- for lowering his arrow in salute before the tomb of a saint Dadu Shah in contravention of prohibition of tomb worship, a thing that he had done to test his followers. The Lion of Punjab, Maharaja Ranjit Singh was also punished at Sri Akal Takht Sahib. In recent years also, punishments were awarded to leaders and eminent members of the community. For thousands of years Indian society was subjected to crucial injustices and oppressions. Since two thousand and five hundred years, we were targeted by Greeks, Huns, Kushs, Mangols, Turks, Pathans and Moghals etc. Babar invaded 6 times in 8 years to conquer India. Guru Nanak had seen the tyranny of Ibrahim Lodhi and Babar, and was an eyewitness to the massacre at Eminabad, where he was imprisoned for his protest. He declared that "If you live even after your dignity is lost, it is sinful to have food (SGGS p 142)". "The king has become butcher and the Dharma has flown by wings (SGGS p 145)". At another place he said, "The rulers are the tigers and the servants are dogs, licking the blood of the common man (SGGS p 1288)" He said, "Nanak is singing the songs of blood sitting on the heap of dead bodies (SGGS p 723)" He said, "language and religion of the people is changed, their culture is suppressed. Jizya tax has been imposed on Hindu people and temples (SGGS p 1141)." Unfortunately such taxes are being continued even after 51 years of independence in the so-called Secular India, whereas places of worships of other faiths are exempted. Indeed Guru Nanak was preparing the steel for the sword of the coming Gurus, ploughing and sowing the seeds of revolution in the fields of Indian society. The 2nd Guru, Guru Angad Dev introduced physical well-being of the community by establishing wrestling grounds, including sports for children. In the period of 5th Guru Arjun Dev, the influence of Sikhism was so intense that, apart from Hindus (the conversion bank of all religions) thousands of Muslims embraced Sikhism, this caused severe heart burn in the fundamentalists. One of them was Bibi Kaulan, daughter of Qazi of Lahore, in whose memory the 6th Guru Sahib constructed a tank and named after her "Kaulsar" in the vicinity of Golden Temple, where she had been staying. The religious scripture of the Sikhs known as Sri Guru Granth Sahib is the eternal Guru for them. The basic word in the expression Granth means a book, Sahib and Sri being honorific, Guru indicates it status as successor in the Guruship after Guru Gobind Singh Ji. It is first, literally original and distinguishes itself from the other sacred book of the Sikhs the Dasam Granth Sahib, which contains the poetic compositions of the 10th (Dasam) Guru Sri Guru Gobind Singh Ji. Sri Guru Granth Sahib is an anthology of the sacred poetic compositions of six Gurus and 30 other Indian Saints, from Hazrat Sheikh Farid (1175-1265) to Sri Guru Tegh Bahadar Ji (1621-1675). It is a matchless treasure of wisdom, knowledge and experience of the saintly people, who have lived, preached and practiced the practical life over a period of 500 years. It consists of the teachings of a variety of class and creedal background - Hindu as well as Muslim, high castes as well low caste. For example, Hazrat Sheikh Farid of Punjab, Sayyed Bhikhan of Uttar Pradesh, Bhai Satta-Bhai Balwand and Bhai Mardana were all Muslims. Bhagat Ramanad of Banaras - Bhagat Jaidev of Bengal and Bhagat Parmanand of Maharashtra were all Brahmins. Bhagat Kabir was a weaver and Bhagat Ravidas a shoemaker from Banaras, Bhagat Trilochan a Vaish, Bhagat Namdev an untouchable of Maharashtra, Bhagat Dhanna a Jat, and Bhagat Pipa of Rajasthan. Bhagat Sadna was a butcher from Sind. Bhagat Sain was a barber. One criterion for choosing their verse for inclusion in Sri Guru Granth Sahib apparently was its tone of harmony with the teachings of the Gurus. The 5th Guru Sri Guru Arjun Dev Ji compiled it in 5 years from 1599 to 1604. Later to it were added by Sri Guru Gobind Singh Ji the compositions of 9th Guru, Sri Guru Tegh Bahadar Ji, before it was bestowed the Guruship. This scripture of 1430 pages is in Gurumukhi script, which is recognized as script of Punjabi language. It is in different spoken languages from different parts of the country, which is described as Sant Bhasha apart from Persian and Sanskrit. Thus it is not only a Sikh Bible, but also a Universal Bible for Mankind. Its spirit is profound and there is nothing sectarian in it. It contains universal truths, universal brotherhood and the songs of Divine love and grace. Sri Guru Nanak Dev Ji felt the real cause of misery of the people was their disunity and diversity of belief. He sought, therefore, to bring them together both in thought and deed. He inculcated a common mode of worship and common social organization based on equality of human beings. He laid the institution of Sangat, the initial name given to the place of mixed congregations where his disciples met in the mornings and evenings as children of One Lord. To sing the hymns of Guru in the praise of Lord, perform Seva, (selfless service) and derive inspiration for remoulding their lives, and to have their Langar. Subsequently, the scope of activities of Sangat was expanded by providing night shelters and bathing facilities. Then it became popular as Dharma Shalas (house of Dharma). The 5th Guru Arjun Dev commenced to built a temple. He gave it name Hari Mandir, now popularly known as Golden Temple, in the middle of Ram Dass Sarovar (tank). The tank was built in 1577-1588 by the Guru Ram Dass. The foundations stone of the Hari Mandir was laid on December 28, 1588, by the sufi saint of Qadiry Order, Mir Mohammed Khan known as Hazrat Mian Mir of Lahore. The construction was completed in 1604. Then the Guru installed Granth Sahib in the Harimandir. It was placed at a high pedestal, while Guru Sahib himself sat at a lower level. This was to emphasize that Shabad (word-holy hymns) is the Guru. It was embodiment of the Guru Sahib himself. Since the day Sri Guru Gobind Singh Ji vested succession in it, the Granth commanded the same honour and reverence, as would be due to Guru himself. It is the focal point of Sikh’s devotion. The only object of veneration in Sikh Gurudwaras is the Sri Guru Granth Sahib. Gurudwara is in fact that place of worship where the Sri Guru Granth Sahib reigns. No images, idols or any object of worship is permitted inside a Gurudwara. Reading and reciting the hymns out of it, one remembers the One formless Lord. By bowing the head before Sri Guru Granth Sahib, a Sikh bows his head before all the saints of different castes and creeds, accepts their teachings as Gurbani (words of the Guru) and practice it in life. This has made a Sikh to lead the most secular life. In the 500 years span of Sikhism, this community was not a party to any communal riots. Not even in the anti-Sikh riots of 1984, when they were massacred and properties plundered. The Home Minister admitted on the floor of the Parliament that the victims of terrorists shoot-outs in Punjab were more Sikhs in number than the Hindus. Except that during the period of the division of Indian sub-continent, Sikhs could not remain silent spectators during the emotionally mad Nation wide riots, and retaliated in a few instances. Sikhism teaches total submission to the will of God. No Guru has claimed - or the Sikhs have attributed - any superfluous status for Gurus. Sri Guru Nanak Dev Ji has always called himself Jan Nanak (Slave Nanak). On several occasions in his own words, he sought the dust of the feet of the people who recite the name of God. He said, "What should I offer to a person, who speaks of Almighty God? I will cut off my head to offer him seat and do his service without head (SGGS p 558)". At another place he said, "O God, the slave Nanak says, I am the dust of the feet of the servants of God (SGGS p 721)". Sri Guru Gobind Singh Ji declared that, "who ever calls me God will go to hell, there should not be slightest doubt that I am your slave (DGS p 57)." Thus Sikhism shows a distinct way of worship in Simran (always remembrance of God in mind), and Seva (selfless service to the society). In the modern world, many organizations are working for the welfare of mankind, such as, human rights, social justice, civil liberties, women’s rights, untouchability, communal harmony, secularism and National Integration, and so on. 500 years ago Sri Guru Nanak Dev Ji started a combined movement for all these issues in the form of Sikhism under Divine benevolence. In succession to him, nine Gurus worked, preached and practiced the same goal for 239 years from 1469 to 1708. Finally the Guruship has been bestowed upon the Holy Scripture of Sri Guru Granth Sahib, which is a living light of knowledge, wisdom and experience of universal traditions. Thus Sikhism has emerged as a religion of Humanity for the generations to come.
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