Since Indian independence there has been a concerted attempt by the majority community to erode and destroy separate religious identity of the Sikhs. Rajiy Kapur in his book “Sikh Separatism” says, “The Philosophical foundations of Sikhism derive significantly from Hindu religious thought. More importantly until recently all Sikhs or followers of the Gurus did not consider themselves as a distinct group or community outside the large Hindu framework. The boundaries of Sikh identity of what it meant to be a Sikh, were unclear and flexible, and overlapped with Hindu identity.” In order to project the true image and independent identity of the Sikh religion and community the Sikhs of Canada raised funds for a chair of Sikh and Punjabi Studies at the University of British Columbia at Vancouver, Dr. H.S. Oberoi who occupies this Chair, has read three different papers at Toronto, Berkley and Anaheim (Ca.) He writes:

  1. “When dealing with beliefs, rituals and practices of the Sikhs be they religious or political it is always worthwhile constantly to remind ourselves that we are fundamentally dealing with peasantry and the world view of this social class has historically always been very different from other social classes.” The author calls the Pre Singh Sabha Sikhism as Sanatan Sikhism which allegedly accepted the worship of gods, goddesses, graves, Sakhi Sarvar, Sitla Devi, Gugga Pir, etc.
  2. “Until then (late 19th century) the Sikhs had shown little collective interest in distinguishing themselves from the Hindus.” “Hindus and Sikhs in the tum of the century, as today were quintessentially the same, and what is referred to as Punjab crisis will disappear as did in the eyes of some, the chasm that emerged in the late ninetieth century.” “In 1897 when Kahn Singh Nabha, the erudite Sikh scholar proclaimed through a vernacular tract that ham Hidu Nahim (we are not Hindus) he brought almost four centuries of Sikh tradition to an end. Until then the Sikhs had shown little collective interest in distinguishing themselves from the Hindus. Sikh notions of time, space, corporeality, holiness, kinship, societal distinction purity and pollution, and commensurately, were hardly different from those of the Hindus. Also, the two shared the same territory, language, and rites de passage, dietary taboos, festivals, and rituals, personal and key theological doctrines.”
  3. “The distinction between the domains, political and religious, is an anathema to Sikh fundamentalists. For them religion and politics are inserable. In Weberian terminology Sikh religious leaders still hold an “enchanted view of the world” Hargovind decided to break with older Sikh conventions where the Guru concerned himself solely with spiritual pursuits. He tied around his waist two swords, one to symbolize “Piri” or spirituality and the other Miri or politics. These dramatic innovations dating back to the seventeenth century are constantly invoked by Sikh leadership to justify their practice of the religion of politics.”

“Significantly in the 1980’s Bhindranwale waged his battle against the Indian state ensconced in the Akal Takht, and when the Government of India finally decided to launch a counter attack in June 1984, the Army operation only succeeded after blowing up of the Akal Takht. The tragedy of what has come to be known as Operation Blue Star has in no way altered Sikh perceptions concerning the relationship between religion and politics.

From the above it is clear that for Dr. Oberoi there is nothing like Sikh religious identity. For in all his three papers there is neither a reference to the lofty religious work of the Sikh Gurus during about two and a half centuries, their practices and martyrdom culminating in the creation of the KhaIsa, and the nash doctrine involving complete break with the past religious practices and traditions, nor to a single line from the spiritual and revealed Bani or Shabad of Guru Granth Sahib, the living Guru of the Sikhs.

Obero also finds that there is disunity between the spiritual views of the earlier and the later Gurus. On this point Guru Gobind Singh says:

“He (Nanak) established religion in all the Kali age; Nanak assumed the body of Angad,

 After wards Nanak was called Amardas,

As one lamp is lit from another.

And Amardas became Ram Das, The pious saw this, but not the fools,

Who thought them all distinct?”

This thought of the unity of the religion and the mission of the Gurus, is also recorded in the Guru Granth Sahib, and the Vars of Bhai Gurdas.

In short Oberoi’s statements on the issues of the spiritual unity of the doctrines and the deeds of the Sikh Gurus, the separate and independent identity of the religion preached and practiced by the Gurus, and the present relevance of the Miri Piri doctrine, are entirely different from those embodied in the Guru Granth Sahib and lived by the Ten Masters who created the Khalsa Panth. In the above context it is for the readers to judge whether Dr. Oberoi and the Sikh Chair at Vancouver BC are serving and expounding the religion and mission of the Gurus or they are toeing the line and serving the cause of men like Kapur, and their political purpose.

In the back cover of the book Sikh History and Religion in Twentieth Century, Di. Oberoi writes, “In the last analysis the answer to the Hindu Sikh question, whether at the turn of the century today or in the future, is an epistemological question.”

Oberoi fails to understand that ideology of a religion is the key factor to determine its identity. Social and cultural practices, unless contrary to the principles of a religion, can have no bearing in characterizing its identity, because such practices would be ancillary, utilitarian or local in their origin,

Can Oberoi clarify following questions?

  1. He frequently suggests Sikhism being pluristic religion. Can he indicate the key theological doctrines which are supposed to be common to all sections of the Sikhs, and are shared even by the Hindus? Faith in Guru Granth Sahib and the Ten Gurus is the exclusive fundamental of Sikhism. And this precludes faith in any other religion, cult or creed. Guru Gobind Singh’s Nash doctrine made the position very clear for the Sikh Panth.
  2. Can Oberoi quote any verse in the Granth Sahib supporting worship of gods, goddesses or their idols? The removal of which from the Sikh shrines he laments? Can he give any historical evidence of the presence of Hindu idols at the Sikh shrines during the Guru period?
  3. Oberoi calls Sikhism peasant faith. How does he support his view from hymns in the Guru Granth? Does any hymns in the Guru Granth make a distinction between Urban and rural religions? Sikh Gurus were among the very few religious leaders who founded new urban centers like Amritsar, Tarn Taran, Goindwal, Sri Hargobind Pur, Anandpur Sahib etc.? How does he explain this outstanding activity of the Sikh Gurus with his theory of Sikhism being a peasant faith.

Article extracted from this publication >> June 8, 1990