--British scholar Jeans Culler" Eliminate your symbols, my dear Singh, and watch the Khalsa crumble. Take off the turban, shave the beard, cut the hairs, throw aside the Kara, I can tell you truthfully the result would be embarrassing as well as disastrous. These five symbols had held the Sikhs in united brotherhood. They serve to make a Sikh and act as a Sikh. They endow him with courage to accomplish feats, which otherwise would be impossible for an average man. To make a long story short, the Five symbols have a psychological bearing on the man who wears them. They are manifestation of Guru, the Eternal."
Who is a Sikh?
Mewa Singh (www.sikhspectrum.com)
Who is a Sikh? One, who believes in the Sikh religion and in no other religion; Believes in one God, the teachings of the Ten Sikh Gurus and the eternal holy scriptures of the Sikh faith, Guru Granth Sahib. Furthermore, a Sikh is one who is initiated with Amrit (baptismal nectar) and lives in accordance with the Sikh code of conduct - as prescribed by Guru Gobind Singh, the tenth Sikh Guru.
Some Sikhs who do not get the initiation of Amrit and do not follow the Sikh code of conduct, and those wanting to dilute the Sikh identity by claiming Sikhs are a part of Hinduism - or that Sikhs are a sect of Hindus - are fundamentally incorrect. These are the voices that are part of a sinister, politically motivated, propoganda machine. A common theme by those seeking to weaken the Sikh identity is that the initiation of Amrit and the Sikh code of conduct are not provided for in the Guru Granth Sahib.
Such matters, which relate to organization of Sikh religion, are not contained in Guru Granth Sahib, which contains the spiritual aspects of Naam. It also contains the Divine Hymns of several Saints who were of Muslim and Hindu backgrounds. The Sikh religion was founded by Guru Nanak Dev Ji and developed by his nine successors, while Guru Gobind Singh, the tenth Sikh Guru, completed its final phase. He made two important and fundamental declarations.
First was to prescribe the Sikh initiation of Amrit, the five Sikh emblems and the Sikh code of conduct on Baisakhi of 1699. The Guru prepared Amrit and administered it to the Panj Pyaras (five beloved ones). He gave authority for them to baptize each other; and then the great Guru, himself, knelt down before the Panj Pyaras and requested them to baptize him. All Sikhs present there were directed to take amrit, and history records that over twenty thousands took it on that day, and that over eighty thousands were initiated in that week. It is more than sufficient to establish that Sikh initiation of Amrit was meant for all the Sikhs.
Guru Gobind Singh issued a to all Sikhs in the following month of Jeth asking them to get initiation of Amrit, to keep the five emblems, and to strictly follow the code of conduct as prescribed by him. He made it clear that there could be no exemption to it, it being mandatory for all Sikhs. Guru Gobind Singh had the authority to prescribe such Sikh initiation and a code of conduct. All Sikh Gurus had the same Divine Spirit in them. To call oneself a Sikh is to follow the injunctions of the Guru as prescribed by him.
The second declaration was to ordain Sikhs to accept the Guru Granth Sahib as the eternal Sikh Guru, and to seek Divine wisdom from its proclamations with purity of heart. Every Sikh and even non-Sikhs agree that Guru Granth Sahib is the Guru of Sikhs and there is no controversy over this.
There is no issue about the Sikh belief in one Supreme God of all mankind, in the ten Sikh Gurus, and the Guru Granth Sahib. It is obvious that the requisite qualifications to be a Sikh are uniform and the same. There are no classifications or categories in Sikhs. However, due to the lack of the correct understanding of Sikh initiation, and the gifts received from Guru Gobind Singh, self-made classifications have been propagated such as Amritdhari Sikhs, Keshdhari Sikhs, Sehajdhari Sikhs, and Khalsa Sikhs. These classifications should have no recognition in Sikhism. There can be no personal choice or discretion in the mandatory dictums of a religion.
Every religion has its own form of initiation, emblems, and code of conduct that is binding on its followers, as well as, its own ideology, doctrines and religious practices. Every individual is free to follow a religion which they prefer, but once a decision is made they are expected to obey the dictums of that religion. No one has the right to change or interpret any of the dictums to suite their personal views, as it may misrepresent that religion and disturb its uniformity and consistency. This is what is going to happen to the Sikh religion if the self-created categories are not stopped.
Some Sikhs, particularly the youth, are drifting away from traditions when they are exposed to confusing arguments. So much so that even some Sikhs who are not initiated (and observe the code of conduct) have gone to the extent of asserting that these requirements should be abrogated by Sikhs themselves as the majority do not comply with it.
Sikh initiation, Sikh emblems, and Sikh code of conduct prescribed by Guru Gobind Singh are a part of the Sikh religion. No Sikh has any right to change it. Rather, Sikhs are duty bound to follow it. Scholars of Sikh religion have held these as fundamentally important for Sikhs. Suffice it to quote British scholar Jeans Culler,
" Eliminate your symbols, my dear Singh, and watch the Khalsa crumble. Take off the turban, shave the beard, cut the hairs, throw aside the Kara, I can tell you truthfully the result would be embarrassing as well as disastrous. These five symbols had held the Sikhs in united brotherhood. They serve to make a Sikh and act as a Sikh. They endow him with courage to accomplish feats, which otherwise would be impossible for an average man. To make a long story short, the Five symbols have a psychological bearing on the man who wears them. They are manifestation of Guru, the Eternal."
Professor Puran Singh, the eminent Sikh scholar, remarked, "It is very strange that when a Sikh is baptized, he feels new life come to him as if the Guru still Lives and sends in one glance a wave of life and inspiration". The eminent British historian J.D.Cunningham commented,"It was on the basic principles of Guru Nanak, that Guru Gobind Singh formed such a nation which elevated every one politically and religiously after doing with class system."
It is a historical fact that as long as Sikhs remained in Sikh initiation and Sikh code of conduct, they were always victorious and even established their sovereign state. Sikhs have to follow all the dictums of their religion and become true Sikhs inwardly and outwardly without any reservations.
Sikh religion believes in Fatherhood of God, Brotherhood of mankind and truthful living. The concept of God is, the one and only one, Creator of the entire creation, its sustainer and destroyer, without any incarnation, unborn and self illuminated, and whose Light shines in all.
Only His Name is to be meditated to abide in the mind, which burns ego, eliminates vices, inculcates virtues to lead a truthful living in Sikh way of life obeying the Will of God, the Almighty, awaiting His grace to unite with Him. Truth, Name of God and pious deeds is the Divine message of Sikhism to convert the human mind from narrow and egoistic tendencies to God consciousness. Divine knowledge is to be obtained from the Divine teachings of Sikhism, but it is not the end of the journey, as these are to be acted upon in the practical Sikh way of life.
Fatherhood of God also automatically leads to Brotherhood of Mankind, as the same is the Creator of the entire creation, the same is His light which shines in all. The Divine message of Sikhism is that human race is one, without any distinctions or discrimations on any ground whatsoever. All religions, faiths, and systems that create divisions and discrimination among people are out-rightly rejected in Sikhism, which took effective steps to establish equality in mankind.
Sikhism teaches love between man and man as love between man and God and the selfless service to humanity. Eminent scholars of world religions and history have appreciated it. Suffice to quote Max Arther Macauliffe, the eminent British scholar and author of The Sikh Religion,
"It would be difficult to point to a religion of greater originality or to a more comprehensive ethical system than Sikh religion. The Sikh Scriptures contain sublime truths, the study of which cannot but elevate the reader spiritually, morally and socially. There is no tinge of sectarianism in them. They teach the highest and purest principles that serve to bind the man to man and inspire the believer with an ambition to serve his fellowmen, to sacrifice all and to die for their sake."
John Clark Archer another British scholar said, "Sikhism, indeed itself reveals something of what in the last analysis religion is. It is an independent and conspicuous order of its own. The world today needs its message of peace and love."
It is a matter of credit for the Sikhs that after their migration to several countries they have kept their faith in Sikh the religion and feel proud to be called Sikhs. However, some of them do not observe the code of conduct strictly. They retained their last name as Singh's and Kaurs but most of them do not get Sikh initiation. They construct Gurdawaras in the areas of their residence, and are successful in their respective fields. TWhat is the hinderence for them to adhere to the Sikh way of life, and the code of conduct?
The real problem is of the younger generation, as Sikh students have no opportunity to study Sikh religion, Sikh history, and the Punjabi language (in which the Sikh Scriptures have been written.) Sikh Gurdawaras can be utilized for this purpose to set up Sunday Gurdawara Schools for the study of these three subjects for two hours, each period being of 40 minutes, on the pattern of Sunday Church Schools. Every Gurdwara can easily function such a school, once a week, without much expenses. All members and visitors of each Gurdawara should be persuaded to bring their children to attend these schools. Independent schools, colleges and universities can be set up when possible in the future.
However in Punjab, and other states in India, Sikh colleges and schools have been established, but most of them, particularly in Punjab, are no more Sikh oriented. It is one of the reasons why the youth has drifted away from tradition. These educational institutions must be oriented to serve the purpose for which they were set up. The preaching of Sikhism is to be taken up with honesty of purpose particularly by SGPC and Delhi Gurdawara Management Committee. These organizations have vast resources at their command.
Sikhs are now present throughout the world. It is expected that they will bring to the attention of the world, the higher values of Sikhism. The right time is now, when world peace stands disturbed, and moral and ethical values stand ignored. The message of coexistence, love, and peace has the potential to set it right. It would enhance the prestige of Sikhs in the world as remarked by Max Arthur Macauliffe, who resigned as the Divisional Judge in Punjab to author The Sikh Religion published by Oxford University,
What more pride can be there for Sikhs? Several other scholars have also blamed Sikhs for not discharging their solemn duty to bring their religion to the notice of the world. We should no longer get this blame."All the persons of discrimination acquainted with Sikhs, set a high value on them, but it appears that a knowledge throughout the world of the excellence of their religion would enhance even the present regard with which they are entertained. Not less important will be the result of Sikh teachings on the minds of religious Europe and America. Already the Khalsa has achieved a worldwide renown in the matter of bravery. In the matter of religion too the name of Khalsa will shine resplendently when the glorious deeds of their ancestors in the moral and religious world are made known far and wide."
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Humbly yours,
------------------------------------------------------------------------------- Man Jeetay, Jag Jeet !
Conquer your own mind, and you shall conquer the world. ----------------------------------------------6:17(Japjee Sahib), SGGS
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