Advanced Studies in Sikhism edited by Jasbir Singh Mann’ and Harbans Singh Saraon, Published by the Sikh community of North America, California, USA, and printed at Western Printers, Patiala, Pp. XII=333.Rs 250.

 Sikhism is the most recent in the religious tradition of the world. It has become a fashion with many scholars to write about this religion whether they belong to it or not. True, mistakes are also committed by many scholars who are Sikhs, but the way western scholars are intruding into Sikhism studies is highly unhealthy. Among such writers are materialist sociologists, Christian missionaries and even the so called secular men.

It is always easy 10 mislead a new ‘generation, and the process has started ‘among Sikhs in the West. There is no need 10 be panicky about this trend but it is necessary to develop a religious and academic perspective, some efforts have been ‘made in this direction and it i due to these efforts that there is a feeling of academic consciousness among Sikh scholars. This book comes as a proof of this awakening.

“Another factor to be noted is that there is: ‘growing curiosity to know about Sikh theology. To satisfy this need some academics are busy producing studies packed with “buts” and “because”. This type of work tends to hurt the already injured Sikh psyche.

Without understanding this phenomenon and under western influence, neoscholars impose on Sikhism concepts and theories of other religions without caring for their relevance. Educational institutions, especially universities, are considered a fertile ground for this purpose. It is good that such writings fade from memory without making any impact.

‘Also, the misconceived deeds of individual writers do not indicate any failure of the religion philosophical perspective. This perspective and its concern with worthiness is duly taken up by the contributors of this book.

The book is a collection of papers presented at a seminar by eminent scholars. The theme has been divided into six parts: methodology, ideology, Guru Granth Sahib, Sikh ethics, Sikh movement and a critique of some writings on Sikhism.

The section on methodology includes articles by Noel O. King and Daljeet Singh. While talking about the European critical ‘method, Kins says Sikhism is a world religion with followers spread all over. It believes in a personal god of love who is one ‘and active in the cosmos, the idea of karma, of moksha. It teaches the idea of balance and reciprocal wholeness and it presents its ideas on its own terms, in a way which makes it different from other religions. This ‘means that when properly understood and fairly presented, the Sikh scripture and tradition have nothing to fear from any genuine criticism, expressed property.

King concludes that the basis of all sound ‘study of scripture is that we should understand the text by the text. Western scholars of religion who want to work on Sikhism need some authentic basic books on Sikh scripture. To my mind this book is a good offering in this direction.

Daljeet Singh’s “Issues of Sikh Studies rightly stresses the point that the same ‘methodology cannot be used in the study of social sciences and religion. There is bound 10 be misinterpretations if wrong methodology is used. He points out that in the field of social sciences such as sociology, economics political science, psychology and history, materialistic interpretation is by and large accepted as valid, each of these branches of social sciences has developed its own particular discipline and the method: ology of study. Their area of concern is the phenomena of the empirical world. They ‘are not concerned with the spiritual and the transcendent.

Ii the methods and arguments used in social sciences are applied in the field of religion, it will lead to confusion and fallacies. Anyway religion has developed its ‘own methodology and principles of study leading to a worldview which is holistic and comprehensive instead of being limited and narrow.

It is a gross and glaring misinterpretation 10 say that Sikhism is an amalgam of Hinduism and Islam, or a continuation of Indian thought. In the second section “ideology” Daljeet Singh establishes the uniqueness of Sikhism, and his earlier position thus becomes redundant He has discussed in detail how and why Sikhism is different from all prevalent traditions.

The damage done by nonSikh scholars is taken up by S. S Kohli and by Inderjs Singh. They logically prove with reference ‘from the Sikh scripture that there is a ‘spiritual unity in all Sikh Gurus. The spirit of the founder Guru worked within all the successive Gurus, This oneness and unity of spirit it’s also apparent in the oneness and unity of their thought

To doubt the very foundations of the Sikh faith has become the fond theme among ‘some scholars. This has pushed some scholars the extent of questioning the authenticity of the compilation of the Adi Granth. This is a step towards doubting the Guruship of the Adi Granth. A powerful rejoinder has been provided in this book.

Many scholars who are outsiders arrive ‘at wrong conclusions when they do a comparative study of religions. Mischief is inherent in the approach they adopt. In the ‘fourth section “Sikh Ethics” it has been ‘averred by Aviar Singh that a micro approach can of course be adopted by “outsiders” with satisfactory result, if they do, not lose sight of the inner experience and tradition based on it.

Gobind Singh Mansukhani has dealt with the questions concerning the creation of the Khalsa Panth, He proves that this was not a onetime happening In SikhRahat Maryada and Sikh Symbols” he avers that the creation of the Khalsa Panth was a historic event in fulfillment of the Guru’s mission to propagate righteousness and to destroy evil. The fifth section “The Sikh Movement’ deals with the creation of the Khalsa Panth, ‘Sikh militancy and the Singh Sabha movement. It has been made clear by Jagjit Singh that the militarization of the Sikh movement was not accidental but an essential part of its development. Gur Darshan Singh DhilIon, while analyzing the history of the Singh Sabha movement, states that it played an important and significant regenerative role during a lean period of Sikh history; it was wholly a revivalist movement working strictly within the parameters of the religion and its tradition,

In the sixth and the last section Critique of Some Writings on Sikhism, ‘evaluation has been made of some earlier studies on Sikhism. In this section misgivings and confusion caused by some writers have been cleared.

I wish to reiterate that this book is a valuable work on Sikhism. It shows awareness among Sikh scholars of their religious thought. Whenever there is some contradiction to be resolved, the ultimate authority lies with Guru Granth Sahib, it is the primary source for any research on Sikhism. All scholars who have contributed papers in this book have a deep knowledge of the Sikh scripture.

Gurnam Kaur BAL

Article extracted from this publication >> October 5, 1990