Article’s Interpretation Of Sikhism Questioned

DEAR EDITOR,

Kindly refer to the article Quest rological Model, by Gurbhagat Singh, in your December 2, 1988 issue, this article contains some misinterpretations of the Sikh religion which I feel need to be Clarified. It is true that the solution to the present problem in Punjab should be futuristic and totalistic One and may even need reorganization for Hate of India in order to accommodate the various distinct national identities. However, the diagnosis of the author does not seem to be just towards the principles of Sikhism.

The author alleges that “the Sikh movement under the veil of “religion” was basically a political movement born out of sharp contradictions between the interests of the peasantry and the Mughal imperial system.” Sikhism was in essence a sociotechnical movement intended to rid the society at large of Casteism and ritualism. This is amply illustrated by Guru Nanak’s Bani called AsadiVar. Here are a few quotations:

Daya Kapah, Santokh Soot Jat Gandi Sat Watt…

Je Kar Sootak Maniye Sabh Te Sootak Hoi…..

Parh Pustak Sandhya Badang….. Manas Khane Kareh Nivaj….. Agay Jat Na Jor Agay Jeo Naven

(2) The world view of Sikhism is much broader and macrocosmic than the relatively narrow view portrayed by the author of the article. The Sikh view is that anyone who exploits people through ritual or arbitrary social comparThe only difference is that Sikh ayantgardism is inspired bmins and the religious fanaticism of Muslim rulers. The denial of basic human rights to the Sudra classes ‘was as abominable to the Gurus as the political tyranny of chieftains and kings. In the eyes of the Khalsa (saintsoldier) the sudra is as respectableas a Brahmin ora Nawab.

“In gareeban kau mae dee patshabi.” (Guru Gobind Singh)

“I have granted sovereignty to these poor (and humble) people,”

(3) The statement of the author that “the essential thrust of this bani is subversive” is at best a blasphemy and indicative ofa total distortation of Sikh ontology. The dictionary meaning of “subversive” is “ one who undermines morals, allegiance, or faith.” Anyone, the positive idealism of Gurbani and the philosophy of the Ten Gurus, in contrast to radicalized Response systems generated by negative and subversive forces behind some other groups.

(5) Gurbani enshrines the GuTu’s view of a pluralistic, egalitarian and benevolent society.

“Hum hukam hoa mehrvan da suen haleemi raj jeo.”

(Guru Granth Sahib, p. 71)

“It is now the Lord’s ordinance that no one should cause hurt to others; All persons should live in peace and harmony under a liberal and benevolent governance.”” (Translation of above)

It is in the context of the above ideology that a political system has to be worked out federally, to ensure the survival and development of the various communities in India and to promote social justice and peaceful coexistence.

Finally, it is suggested that the distortion of Gurbani in support of any personal view, however worthwhile it may seem to be, is counterproductive and is liable to hurt the feelings of the Sikh community.

Yours Faithfully,

HAKAM SINGH BRADBURY CA

Article extracted from this publication >>  February 3, 1989