The past few decades have witnessed a mounting interest in Sikhism as a world religion, partly because of events in the Punjab, but largely because of the rapidly increasing Sikh diaspora in major Western countries. On account of its Indian origin Sikhism has frequently been confused with Hinduism, and described as one of its numerous cults. In particular, Western scholars who have no direct access to the original version of the hymns of Guru Nanak, the founder of this religion, and his successors, or to other primary sources, find it convenient to accept this erroneous view.
Two broad categories of religions are recognized, viz., dichotomous and whole-life religions. In the former, life is divided into separate, sometimes mutually Opposing, spiritual and empirical compartments. Religious practices are confined to the pursuit of spiritual activities only, virtually to the exclusion of the entire empirical life, which is, in fact, looked upon as a suffering, mithya or undesirable. The general outlook is purely otherworldly. All the dichotomous or pacifist systems share some common features like asceticism, monasticism, celibacy, ahimsa, pacifism, etc. Social responsibility is not propagated, and economic activity and production, so essential for sustenance of life, are looked down upon. Woman is considered inferior and the Hindu group of religions also sanctions caste hierarchy. On the other hand, a whole-life religious system covers the entire life of the individual, and extends to the social structure and functioning of the society as well. Complementarity of empirical and spiritual life is recognized. A householder’s life is the rule, and full social responsibility is accepted. Without going into further details, it should be clear that those two categories are poles apart, and a religious system belonging to one cannot simultaneously belong to the other.
If Guru Nanak had not left any successor to continue his mission, his bani would have been equated with the Vedas, and Sikhism would have become another cult of Hinduism. Guru Nanak wanted to project to the world a whole-lite system, which was not possible in one life span. Before his demise Guru Nanak, in addition to giving spiritual teachings, lived the life of a householder, doing farming at Kartarpur. He bowed to Guru Angad (Second Nanak) and installed him as Guru. The succeeding Nanaks not only revealed further gurbani, but also continued to project the Sikh way of life To give one example, Guru Arjun (Fifth Nanak), the compiler of Guru Granth Sahib, not only revealed the maximum number of hymns, but also became the first Sikh martyr. The Sixth Nanak organized a well-equipped and trained army of 2200, and fought four major battles. Living according to the dictates of gurbani, was thus practically demonstrated for two hundred years. Giving up life for the sake of principles could not be taught by discourse only. That it was not an episodic event, the concept of martyrdom had to be confirmed by the Ninth Nanak, when he sacrificed his life along with ° three other Sikhs to uphold the right of individuals to live according to the dictates of one’s religious beliefs. Guru Gobind Singh, the Tenth Nanak, sacrificed his four sons along with thousands of Sikhs to further confirm the philosophy of martyrdom. This concept of martyrdom did not exist in the earlier Indian religious thought.
In his hymns Guru Nanak has left no doubt that, far from being an illusion, the world are real, rather human life is the only opportunity to realize God. His God is all Love, and pervades the entire universe. As a Loving Father, He loves the entire like and mankind, and particularly showers His blessings where the lowliest are cared for. He also destroys those who perpetrate injustice and cruelty on the less fortunate sections of society or the weak. He is the Fount of all virtues and thus the source of all morality and ethical behavior. While Guru Nanak enjoined all to see the Creator in all beings, through the immanence of Naam, he laid maximum emphasis on truthful living and service of the community. He rejected asceticism, monasticism, withdrawal, celibacy, etc., preached by earlier Indian traditions, as parasitism, and prescribed. a householder’s life for his followers. He preached perfect equality not only between man and man, but also between man and woman so raised his voice against social injustice and oppression. It was rotation that ultimately led to the creation of the Khalsa that took upon itself the task of confronting injustice and tyranny in an organized He removed all unnecessary barriers like ahimsa that stood in the way of man’s struggle against injustice, exploitation and Oppression.
Sikhism clearly belongs to the category of whole-life s, and stands distinctly apart from all other Indian traditions. It is evident that Sardar Daljeet Singh’s conclusions in this essay are based not only on the bani of Guru Nanak and his successors, but also on a close Study of the lives of the Gurus and the subsequent history of the Sikhs. It should leave no doubt about the identity of Sikhism and its whole-life worldview. These views have been ex- pressed earlier by the author in The Sikh Review.
The present edition is brought out in response to a continuing demand, especially from abroad. This has been done in deference to the wishes of one of our distinguished readers, who prefers to remain anonymous, and who has borne the cost of its publication. On behalf of the Institute I take this opportunity to record our appreciation of his generous gesture.
September 15, 1993 Dr Kuldip Singh,
President,
Institute of Sikh Studies,
Chandigarh
