Waheguru ji ka Khalsa, Wahe guru ji Fateh

I am honored to be asked to share a few words on this auspicious day to the Rochester Sikh congregation. I must admit that I was a little surprised when I was approached to give this speech because I believe myself to be a secular Sikh someone who adopts the values and culture of Sikhism but not all he rigors of its rituals and theology. A religious sermon would be difficult for me; therefore, I have chosen to share my beliefs about the relevance of Guru Gobind Singhs teachings to us who live in the West.

While the founder of Sikhism, Guru Nanak lived in the European age of discovery, the time of Columbus and Magellin, Guru Gobind Singh was born about two hundred years later in the 17th century. The 17th century has been called the Century of Genius in the West. It was the century of Gallilio, Newton, Pascal, and other scientists and had benefited from the renaissance of earlier centuries in Europe. Similarly, Guru Gobind Singh benefited from the renaissance brought about by Guru Nanak, Kabir, Freed, and others in India. While Nanak perceived the true basis of reform and laid the foundation of Sikhism, Guru Gobind Singh fired the mind of his countrymen with a new sense of purpose and a national identity. He gave practical meaning to Guru Nanak doctrines and would like to share four of these which are particularly relevant to me in my life, They are:

Concept of work ethics reflected in Carve out your destiny with your own two hands”

* Concept of equality as reflected in the rejection of caste system * Concept of use of force to fight injustice

* Concept of a democratic congregation”

Let me share my thoughts on each of these concepts and how compatible they are with the ideas of the American Republic,

WORK ETHIC

Holding tenaciously to a creed of activism that decrees with you two hands carve out your own des tiny Guru Gobind Singh, release dormant energies of a vanquish people and gave them the Western sense of self and society. These were the people who had been repeatedly beaten into submission for nine centuries by Arab Mongols, Persians, Afghans and Pathans. While other Indians endured predestine nobly or outlasted “kismet” patiently, Sikhs defied it. This insistence on a can do” attitude, that everything is possible, that one is not a hostage to the external immutable forces is what has defined the Sikhs. Without much poetic license, Sikhs have been called the Texans of India. Conversely the Texans could be easily called the Sikhs of America. This creed has given Sikhs a sense of adventure and the sense that work has meaning .From a land lock   province deep in India, they have immigrated to more demanding lands including here in Rochester. And they have made contributions both in India as well as in their chosen homelands in proportions far greater than their numbers. A Sikh today tends to be a hard working farmer, a go getting businessman or a fearless warrior. By now a vast majority of Sikhs are the very picture of middle class respectability. For example, Sikhs have ushered in the Green revolution in India where they are two percent of the population growing 40 percent of the food, making India self-sufficient in food. Norman Borough, the father of the Green revolution, during his Noble prize acceptance speech in Oslo, acknowledged this contribution of Sikhs in Punjab Similar examples abound in education, sports, military, fight for independence, literacy and women’s equality where Sikhs contributions have been far greater in proportion to their numbers.

Here in North America, Sikhs have contributed to the development of the lumber industry in British Columbia, fruit farming in California, real estate development in British Columbia, and the professions. For example the first Asian to be elected to the US House of Representatives was a Sikh from California; the first Asian to be granted US citizenship was a Sikh, the second largest nonprofit foundation in Canada, after Sea grams, was founded by a Sikh. And soon I am sure the congregation can site even better examples

CASTELESS SOCIETY

The second concept is the concept of equality. Guru Gobind Singh made us casteless. Caste obligations and rituals are largely alien to Sikhs. The use of a common last name, selection of the five beloved” from all castes including Sudras, and sharing of food from a common kitchen in our temples were set to break the taboos of caste in 17th Century India and stressed the unity of Community rather than the separatism of caste,

There is a story about an untouchable who wanted to meet Guru Gobind Singh, but felt intimidated. When allow caste a Kalal and since a Kalal could not approach a Brahmin priest, he assumed that he would not be allowed council with him, Guru is said to have replied,” You are not a Kalal, but a Guru Ka Lal” meaning Gurus beloved. Guru Gobind Singh, through examples and teachings, stressed that one is to be known for ones deeds rather than the accident of birth in a particular caste, This was the same Concept used by another great Indian, Mahatma Gandhi, while fighting the tyranny of the caste system when he called the untouchables “harjans or the Children of God. This concept has a particular relevance to us in the West because the concept of individual rights is the comer stone of American Republic.

This concept of equality, even in this century, maybe unique among Sikhs in that any one from the congregation, male or female, priest or layperson can conduct all aspects of religious or community services.

MORALITY OF USE OF FORCE TOPs INJUSTICE.

The third concept I would like to share is about the complementary and equal roles of saint, soldier, and scholar. Guru believed that it is righteous to use force to fight injustice when all other means have failed. This was not an easy feat to accomplish in the 17th century Punjab which had been repeatedly violated by successive waves of invaders. Guru resorted to several metaphors and allegories to arouse the people. He endowed us with a common as name of Singh or Lion and used baptism to make the people reborn as warriors of God. The Guru reenergized his followers so successfully that a few years after his death the Sikhs reclaimed from Mughals a large part of the subcontinent all the way from Afghanistan to the West, Kashmir to the North, UP to the East, and Rajasthan the South.

DEMOCRATIC CONGREGATION

 Guru Gobind Singh also introduced the Western concept of a democratic “sangat” or congregation. He invested the congregation, rather than a high priest, to be the arbiter, Jaw giver and the guiding light to the community. He raised the status of congregation to the same level as the Gurus. The Sikh congregation is not controlled by a massive central hierarchy but is unique to each community and responsible only to the individuals in that community.

Inclosing, let me share one quote from Guru Gobind Singh which is particularly applicable today, “Where there is one Sikh, there is a Sikh, where there are two Sikhs, there is a congregation, where there are five, I am myself present. So he is present here today with us as he is in countless other congregations across the globe from Japan to Zimbabwe, from Amritsar to Albany, as we celebrate his birthday, Thank you and Waheguru ji ka Khalsa, Waheguru ji ki Fateh!

Mohan S. Kharbanda January 12, 1992. Rochester.

 

Article extracted from this publication >> February 28, 1992