(By: Arvind Singh, Hamilton, Ont. Canada)
Many calls are made for harmony and unity to develop among Sikhs. All of us would agree that harmony is needed, but how can it be achieved? The first step must be to define what is true harmony. Is it not gursikhs uniting in a good cause, uniting to help each other spiritually and otherwise? The banding together of evil minds cannot be the basis for unity Egoists (manmukhs) can only create factions because they are not motivated by higher ideals or a common cause. Their only cause is themselves and their ego, which always craves attention, status, and respect.
People will come together when their hearts and minds learn the common goals that we all desire. The deceit of the heart and the pride of the mind must be left aside, and free speech and discussion should become the rule. Those who utter one thing by the mouth and hide another in their breasts, will only bring about disunion,
Unity must start from oneness-inclusion. The belief in One God must translate into actual practice; where division on the basis of caste, gender, skin color, class, status, and name are abandoned for the egalitarian ideas of the Gurus. Egalitarianism must develop that does not minimize or marginalize anyone’s contribution to Sikh society, whether young or old, male or female, “high” or “low.” Each individual can make a special contribution to humanity, if the right spirit moves their heart and the opportunity exists.
Into factions we are dividing, and into factions we shall continue to divide. Until the time, we know the truth of our Guru- the Adi Siri Guru Granth Sahib Ji. Each gurdwara, each household should become connected to this truth. This is our hope, this is our future- to pass to the next generation a truth more precious than any jewel or material possession Some individuals cannot understand the original gurumukhi, so English translations and commentaries are an excellent idea that can be worked into the regular worship service.
Religious camps are nice, so-called sants who teach the truth to those who pay are adequate, but what really must develop is a Sadh Sangat People attuned and yearning to understand the deeper mysteries of life and death. This Sadh Sangatcan only develop from a connection with the spirit of the Guru’s teachings (i.e. Nam), and the desire to share with others these spiritual insights.
The Gurdwara should exist to facilitate every Sikh in his/her spiritual journey. After all, the Gurudwara is the “door to the Guru,” and therefore its primary function is to help people in learning and experiencing the Guru’s teachings. A simple and functional management (i.e. one based on merit and character, not force and money) is not contrary to this purpose. But, if this purpose is lost in petty political rivalries, then it is a great loss as the Gurdwara no longer functions as an institution for gurmukhs but manmukhs.
The shameful fact is that many who call themselves Sikhs have a very narrow vision and knowledge of their religion. These so-called Sikhs take great pride in their castes and subnets, not realizing that the Sikh teachings give no place to caste.
In Toronto, an organization is called the Ramgarhai Sikh Society. The juxtaposition of Ramgarhia and Sikh is a real irony and a contradiction. And, some take great pride in being Jat (a North Indian agrarian caste that in Hindu vamas is placed near the bottom). If you are a Jat, then why aren’t you on a farm? Alas, caste divisions are probably the strongest factor in keeping our community divided, and limited to a tribalistic mentality. Those with courage, I hope, will enter the future free of these prejudices. The road to unity involves respect, love, and understanding. It involves encouraging participation. The best way to win over egoists (manmukhs) is to get them involved in something bigger than their selves.
Here are some steps which could be useful in strengthening our community: 1. Define true harmony 2. Develop an understanding and love for the Sikh Scriptures 3. Discard the barriers of caste, sex, age, class, etc. The only aspect to view is the spiritual beauty of an inspired soul 4. Create a forum at each Gurdwara for people to come together to share and discuss ideas, feelings, and problems. Let compassion and love rule the heart, no criticism and anger. 5. A person(s) should be assigned at each Gurdwara, fluent both in Gurumukhi and English, to give youth the opportunity to understand and share in the beauty of the Sikh teachings, that is, carry on Granth studies 6. Develop a common vision based on the Granth.
The change must come from the people. Can we bring about the changes needed, or must we continue to divide? But, we must remember: unity involves like-mindedness not same-mindedness; a common vision, not one exclusive vision.
Dr.D.S.Chahal’s article on the above subject appearing in three issues of the W.S.N (Jan. 13.20,& 27 etc.) is very revealing and thought provoking. He is absolutely right in stating that “Sikhism has stood the test of Limo so far and certainly it will stand the challenges of science in future if it is presented in its time perspective.” Also certainly there is a definite need of the time to evolve some organizational technique to ensure that the managements do not treat the Gurdwara properties under their control as their freedom.
However, in the last installment, the point about Brahmanisation of Sikhism needs some comments and clarification. Whenever any knowledgeable person in the congregation observes the propagation of perversion of Gurbani and citation of unfounded stories” from the sage of Gurdwaras, he has not only every right to seek clarification but, I feel, it should be his moral duty to do so. Or course, such questions and clarifications have naturally to be sought, after the completion of the discourse – by making a written or verbal request to the state in charge. I do not think any sensible management would refuse it bluntly (Interruptions in the duration of the discourse cannot and should not be allowed for obvious reasons.) This will go a long way in conveying the true position to the congregation provided a healthy and constructive approach is adopted by both parties concerned. And every member of the congregation should have the right to raise the point irrespective of whether he is Amritdhari or not.
No doubt all Raagis and Kathakors in the Gurdwaras are not fully equipped with a deep insight into the depths of the Gurbani and the quintessence of Sikh principles. But it is equality true that more possession of high scholastic University Degrees does not necessarily make a person any more capable and competent in this respect. Gurbani contained in the Shri Guru Granth Sahib is the Word from the Primal Lord-the Akal Purkh Its real content and the essence of its message can only be comprehended through the Grace of the Satguru himself. Sahib Shri Guru Nanak Dev Ji has himself clearly stated
Only that rare person can comprehend the truth in Gurbani who has suffered himself completely to the Witt of the Guru).
It does not however, necessarily mean that all speakers or Rangis, even if they are Amritdharis are fully compliant simply because of their status in the Gurdwaras. I may be excused to state the blunt truth that many of them have become just professionals and they also do not fall in the category of those who have surrendered to the Will of the Guru. This stage of understanding can be achieved only by full devotion to load the Gursikh way of life strictly in accordance with the spiritual and moral code of conduct laid down by the Satguru.
Another important point raised in the article. “Unfortunately the definition of Sikh given in the Rabit Maryada is not understood properly by the Amridhani.”
The actual wording contained in the Sikh Rabil Maryada published by the SGPC is:
The dictionary meaning of the world Nishcha is full faith and belief. It is thus understood that to be a Sikh it is obligatory and imperative to be blessed with the holy Amritas finally ordained by Sahih Shri Guru Gobind Singh Ji. Even otherwise, the word Sikh literally means a “disciple.” A Sikh is one who has become a dispute of the Satguru. To become such a disciple one must finally surrender one’s own personal will and wisdom to the Will and Wisdom of the Satguru. Only then the Satguru admits one in the fold of Sikhism and blesses him with the holy Naam. This initiation ceremony has been prevalent right from the timo of Sahib Shri Guru Nanak Dev Ji. Previously it was called Deckhya of Charan Pahul. Sahib Shri Guru Gobind Singh Ji transformed this ceremony to Khande-Ki-Pahul, which is usually referred to as Amrit Chhakna. From then onwards it has become obligatory for everyone to take Amrit from Sahib Shri Guru Granth Sahib the Eternal Satguru through the Panj Pyaras. Sahib Shri Guru Gobind Singh Ji, himself put a final seal on this Maryada, by bowing before the Panj Pyaras for his Amrit. Regarding the learned author’s contention that “In some Gurdwaras, nobody except Amritdhari Sikhs can recite A.G.G.S. and nobody other than Amritdhari can speak from the dais or even distribute parshad or langar…the above action of the Amritdharis is an equivalent of Brahminisation..” etc. In this respect attention is invited to the following quotation from the Rahit Maryada:
1) Only the Sikhs can do the Kirtan in the Sangat.
2) During the congregation only a Sikh, (male/female) is entitled to sit behind Shri Guru Granth Sahib. 3) Only a Sikh should recite the Paath (from Shri Guru Granth Sahib) in the congregation. For his own personal benefit even non-Sikhs can also do $0.
4) All the Har-bav-Har (i.e. Amritdhari) Singhs are collectively called the Guru Panth.
The actual meaning of the word “Sikh,” as already explained, is an Amritdhari. Only the word “Sikh” has been used in most places because it was then taken for granted that anyone who claims to be a Sikh has actually “become” a Sikh by parunking the Holy Amrit. Sikhism does not believe in Brahmanism according to which one can stand on the high pedestal of being a Brahman worthy of respect due to a Brahman simply because of accident of birth in a Brahman family even though he may turn out to be an absolutely incompetent and illiterate person, Amritdhari Sikhs are not a sect of Sikhism like Brahmans amongst Hindus. If one wants to become a Sikh, irrespective of the faith of his birth, he has necessarily to be blessed with Khande ki pahul i.e. become Amritdhari. Only in the recent past a sizable number of members of the Sikh families has started evading commitment to the Sikh faith for various mundane reasons. They may perhaps be the reason that the S.G.P.S. had to put up a special notice in kitchen hall of Shri Harminder Sahib, Amritsar stating that “Sewa of preparation of langar be done only by the Amritdhari Sikhs men and women.”
It is hoped that the above clarifications will help to remove some misconceptions to some extent.
Manmohan Singh Anaheim, CA
Article extracted from this publication >> February 17, 1995
