By Sardar Bhagwant Singh Dalawari, Tapovan Amravati

I first discuss my faith. I happen to be born in a Sikh family and Guru Granth Sahib is my perpetual Guru. Since no personality, no individual dictates to my conscience today my faith is the dictation, from this scripture which was elevated as my perpetual Guru by our last Guru in person, Guru Gobind Singh who left the world in 1708 in Nanded (Maharashtra) And the dictation comes not only from 6 Sikh Gurus who speak from Guru Granth Sahib but from many saints and Bhaktas of India, who in terms of religious labels, have nothing to do with Sikhism. But who in terms of real spiritual values represent the same depth of Sikhism as the Sikh Gurus. More important Bhaktas are: Baba Farid, A Muslim saint of Punjab, Bhakt Ravidas, an “untouchable” (foolishly so called) saint of U.P., Bhakt Naamdev, do of Maharashtra, Bhakt Kabir, A Muslim saint (weaver) of U.P.

When, therefore, [am under orders to offer obeisance to all these Bhaktras and instructed to live the dictates of these Masters in Gurbani or Shabad Guru, I do not believe that my faith is any faith other than that of human beings. The only criterion that warrants my faith is the Purity, Love, Truth, University Remembrance of the Lord every instant and respect for all faiths.

In terms of my faith, when I go and pray ina church, my Guru will not only accept it but encourage me for his commands are that all prophets are mine (Sub Gur Peer Hamare) all Mankind is my own (Sabkam meet ham apan keema) and I have to be hatred free (Taj Abhiman Bhaye Nirvair).

 Provocation and Persecution

There are two distinct questions, Adverse provocation could mean verbal, individual, social or even rational I shall presently talk only about this aspect and deal with persecution later. Every faith along with its traditions has an approach based on the morality of the responses. My faith clearly talks of the following (from Guru Granth Sahib): I am the worst and no one is bad, become the dust of the feet of everyone, I get on with everyone because no one is alien to me. Recognize the entire human race as of one caste. There is no Hindu, no Musalman (which means all are one).

I believe that my faith would advocate ignoring all kinds of provocation and showing the maturity of mind in terms of my instructions and winning with love the adverse attitude of others. Again my faith would recommend deep excursion in the commands of my Master and deal with provocation neither in revenge nor in hatred but like the aberration of others. I may be mature enough to understand the Guru’s message or I may be ignorant of the Master’s commands or misinterpret them to mean something else. I may therefore, by my actions display the misrepresentation of Guru’s commands. My faith, I believe, would advocate winning over by love. Persecution.

Now let me talk of persecution. There are different aspects of persecution and all the factors are salient. Guru Tegh Bahadur, the ninth Guru and father of Guru Gobind Singh says in a hymn, I do not frighten anyone, I am frightened of no one.

Kabir says in Guru Granth Sahib: “Valiant is the one who fights for the downtrodden and even if he is cut into pieces, he should never leave the battlefield,” Guru Gobind Singh says, “lord give me a boom. I should never shirk from good deeds. Never should I be frightened of the enemy when I go to fight him in righteousness, I must be sure of my victory (because victory belongs to God) I must not teach others but myself I should ceaselessly remember you and when the opportunity comes to fight in righteousness I should die fighting.

Tagore says, Lord give me the strength never to bow to the insolent might. That is the faith in Sikhism. Persecution must not be tolerated for it is cowardice. And when Oppression goes on against others, not necessarily belonging to the Sikhs, a Sikh must come out against injustice, against oppression, against persecution and the courses open to him are: (1.) Silent suffering, nonviolent protest, even at the cost of one’s life; and (2). taking up arms to fight tyranny when necessary.

Examples of the first kind are the martyrdoms of our 5th Guru, Guru Arjan and our ninth Guru, Guru Tegh Bhadur. The bigot in Jehangir, goaded by the fanatic fundamentalists were incensed by the popularity of the 5th Guru who had many Muslims and non-Muslims as his disciples and friends, on the pretext of declaring that he was spreading “falsehood” Jehangir had him tortured to death. The Guru silently, willingly suffered for his beliefs and did not react in the way of armed resistance. Guru Tegh Bahadur, the 9th Guru was approached by the Kashmiri Brahmins for help because all of them were being forced to change their religion to Islam. Guru Tegh Bahadur decided to confront the ruler by his invitation to death. He asked the Brahmins to tell Aurangzeb that he was their leader and if he changed his religion they would, And he himself had decided to sacrifice his life.

Now as will be seen resistance to tyranny, refusal to how to insolent might of persecution was there in both cases but no armed revolt. Guru Gobind Singh, the tenth Master when faced with the persecution Sabre cres and genocides, wrote to Aurangzeb as lows: CHIRAL an heelte darguzasht — Halal jast burdan shamsller damst (When all other means and efforts fail, against tyranny it is justified to take up the sword in hand), : It is well known that Guru Gobind Singh fought against tyranny and persecution all his life, and his father and sons sacrificed had his all sacrifices but never thought of personal gain, personal enmity, personal vengeance. and what should be remembered also that fight was not between religion or Islam or non-Muslims. The fight was between justice and injustice.

In fact, the martyred Guru Arjan had the foundation of Golden Temple laid by a Muslim saint, Hazrat Mian Mir Guru Gobind Singh had a lot of Muslims fighting for him in his fight against tyranny. Indeed in the face of all kinds of persecution and tyranny, the Sikhs never kept quiet. The Akalis in the Gurdwara struggled nonviolently had themselves beaten, tortured and killed but did not lift their arms as they had decided to fight nonviolently. Gandhiji congratulated them in telling them that the first battle of independence had been won.

In fighting persecution what is important to remember is that; (1) Tryannised will be protected but no innocent person will by tyrannized. (2) The fight must be between the oppressor not against the innocent people. (3) The attacker must face resistance but merely because he belongs to one community, the whole community is not to be considered the persecutor. (4) Fighting tyranny must not result in personal gain of encouraged hatred. (5) Resistance to the tyranny or persecution must be backed by a resolve to serve the oppressed and the persecuted, not derive political advantage for personal ends. (6) God’s name must be present in the heart of the fighter against tyranny every instant.

Persecution, I believe, in terms of my faith, must be resisted and the cause should be Truth and Justice not the Privileges and Facilities.

Article extracted from this publication >>  September 29, 1989