Religion Of Humanity

By Nanak Singh Nishter M. A.

INTRODUCTION: Religion came into existence as a uniting factor of the mankind, introduced by the prophets and messengers of God, for human values in different parts and different races of the world. But unfortunately it played havoc and became the root cause of gruesome bloodshed on several occasions in the hands of its exploiters and men with vested interest during past several centuries. An Iranian philosopher and sufi saint Moulana Jalaluddin Romi in a Persian couplet says, “the purpose of a man’s birth is to unite and not to divide.” Thus religion of a person should become needle and thread to stitch and patch up and not a pair of scissors to cut humanity into pieces. I will confine my paper to the role of religions in context of Indian sub-continent, the birthplace of Sikhism, which has emerged as a religion of Humanity.

Thousands of years ago, Lord Manu, who is believed to be the incarnation of God as defined in the the Hindu scriptures, wrote Mannu Simiritis. While describing the Varna Ashramas he never intended to segregate the Sanatana Dharma (Hinduism), into 4 castes or Varnas by virtue of birth, where as, it was meant only by profession. But the priestly class of Brahmins misinterpreted and misconstrued the basic philosophy, exploited and regulated the Hindu Dharma to suit their own interest. The term religion does not convey the true meaning of Dharma, which has its own definition, and in no way corresponds with the term in general as used in the Semitic religions.

BUDDHISM Around two thousand and five hundred years ago, when a large section of working class of population, the so-called untouchables (Sudras) were being treated worst than animals, Lord Mahavira started Jainism and Lord Buddha founded Buddhism to pave the way for social justice to all. Because they were not in conformity with the Hindu religion, they came under assault. Jainism managed to survive by transforming itself so as to be encompassed within the framework of Hinduism. Though Lord Buddha was believed to be an incarnation of God by Hindu Scriptures, Buddhism earned the deep-rooted hostility of Brahmins because of its universal brotherhood and revolt against the caste system, priestcraft and rituals. The hatred took many forms. The Buddhist Sanghas, which had been centres of political power, were persistently attacked in the effort to weaken their power. Intelligent Brahmins infiltrated as monks into the Buddhist Sanghas to subvert Buddhism from within. They then attacked Buddhists and their places of worship. Because of the constant persecution, there was a mass scale migration of Buddhists to Sri Lanka, China, East Asia, Tibet, Korea and Japan. Late 8^th and early 9th century saw intensified onslaught on Buddhism. The Buddhist monasteries were plundered, as they were rich and affluent centres. Large-scale vandalism, massacre of Buddhists, destruction of personal property, Stupas, images and idols took place. The impact of this militant campaign was all pervasive and Buddhism almost disappeared from India i.e., from its own place of birth and finally became extinct there.

From the beginning of 11^th century, the destruction of Hindu places of worship and persecution started with Sultan Mehmood of Ghazni, by the hands of its general Tilak, who was a Buddhist. Thus the history repeated itself, and it has shown the way to other invaders. The low caste Hindus who embraced Islam and the Buddhists joined hands with the Muslim rulers and administrators to take revenge of the treatment they were meted and paid them back, in their own coin.

Buddhism was revived in India only during 20^th century with the conversion of some depressed classes led by late Bharat Ratan (posthumous) Baba Sahib Dr. Bhimrao Ambedkar. But this was on a limited scale, because the Hindus intended to keep the Buddhist faith within Hindu framework. Dr. Ambedkar knew pretty well that the upliftment of depressed classes was not possible within the framework of Hinduism. He was pondering over the offers by the Muslims, Christians and Sikhs for mass conversion of 5 millions of so-called untouchables. In 1936, he made public his intention to adopt Sikhism. A series of discussions were held between the Sikhs, Dr. Ambedkar and Mr. R.B.Rajah apart from Dr. Moonje, Mr. Savarkar, Mr. Madan Mohan Malviya and Mr. J.K.Birla, and they set an outline of the proposed entry of the depressed classes into Sikhism. The time and venue of the proposed ceremony were to be announced soon. The proposal was opposed tooth and nail by the so-called secularist, Mahatma and Father of the Nation Sri Mohan Das Karam Chand Gandhi. He wrote to Dr. Moonje on July 31, 1936, that his proposal was subversive of the spirit of Poona Pact and wholly contrary to the untouchability movement. He wrote a long write-up in his paper Harijan on August 22, 1936, under the title ‘A Dangerous Proposal’, and brought into re-circulation the term Harijan, children of God, for depressed classes. He said that, he could not contemplate of their going out of the Hindu fold.

In a letter dated September 7, 1936, to Mr. Juggal Kishore Birla, Mr. Gandhi wrote, “ today I will only say that to me Sikhism is a part of Hinduism. But the situation is different from the legal point of view. Dr. Ambedkar wants a change of religion. If becoming a Sikh amounts to conversion, then this kind of conversion on the part of Harijans is dangerous. If you can persuade the Sikhs to accept that Sikhism is a part of Hinduism and if you can make them give up the separate electorate ( which was then existing in Punjab), then I will have no objection to Harijans calling themselves Sikhs ”. (The Sikhs in History by Dr. Sangat Singh)

Ms. Mayawati of Bahujan Samaj Party, then Chief Minister of Utter Pradesh, on the basis of her reading of Dr. Ambedkar papers, was correct when she in 1994 termed Mr. Gandhi as a great enemy of Dalits. Mr. Gandhi ensured that depressed classes remain depressed for all times to come.

On 12-10-1998 in a news flash of Press Trust of India, it quoted a book Liberty or Death – India’s Journey to Independence and Division, written by a British scholar Author Patrick French, saying that, “ If Gandhi is your hero, it can be a deflating experience to read what he actually did and said at the crucial points in India’s history. The authorised version of the Mahatma is very different from the real one. Far from being a wise and balanced saint, Gandhi was an emotionally troubled social activist and a ruthless sharp political negotiator.”

SIKHISM The subject matter of this paper may reveal some aspects of humanism, which might have attracted the Statesman, Philosopher and Scholar par excellence Dr. Ambedkar towards Sikhism. Sikhism is presumed to be a casteless society. But in fact it is religionless society, which condemns the barriers of all religions.

Sikhism believes in equality of religions and respects them as different paths for salvation, and does not categorise any religion as superior or inferior. Simultaneously, it does not associate with any of them, as it condemns any barriers of mankind what so ever. There is a peculiarity in the peace loving sspiritual and social teachings of Sikhism that it goes hand in hand against the oppression of humanity by the upper castes, society and State.

Study of Sikhism with preconceived notions often leads one to make blunders in offering interpretations. Those who are conversant with Oriental Thought fasten upon those passages, which refer to the thoughts of immanence and conclude that Sikhism is nothing but an echo of Hinduism. While those who are imbued with Mohammedan or Christian thought take hold of transcendental passages and identify Sikhism with Islam or Christianity. Others, who know both, will see here no system, nothing particular, nothing but confusion. In fact it is a new organic growth of thought to meet the needs of a newly evolving humanity. We should find no difficulty in recognising Sikhism as a distinct art of living, facing the challenges of life, and emerging as a TRUE RELIGION OF MANKIND.

In the first half of 7^th century, Islam entered India with Arab merchants landing at the Malabar Coast of Kerala, where the 1^st Mosque was built, much before the arrival of Muslim invaders. History does not speaks even a single word about any conflict of faiths or religious practices with the Hindus. Only after the invasions of Muslims, the diversities appeared above the surface, which seems to be more political than religious. The political Islam and the political Hinduism poisoned the socio-religious fabric of the country for centuries, with hatred, conflicts, contradictions and undeclared war of supremacy continued not coming into any agreement like the banks of river. Muslims Sufis and Hindu Saints have tried to build up the bridge, which has been given the name of Bhagti Movement by the history. Their efforts bore fruits during their lifetime, but they could not succeed to leave any everlasting influence upon the society.

The word Sikh is Punjabi form of Sanskrit word Shishya, which means a learner or a disciple. The Sikhs as a community are the disciples and followers of the Gurus. The founder of Sikhism Sri Guru Nanak Dev Ji was born in 1469 at village Talwandi which was later named after him as Nankana Sahib, which is now in Pakistan. He had in view all previous exploitations in the name of religion. He visualised to create a society of people, which could withstand all these challenges. For the global upliftment of mankind like many other saints and reformers, he did not confine himself exclusively to a life of prayer and devotion. For his mission the knowledge confined to India was not sufficient. So he took 2 companions one Muslim Bhai Mardana, the rabab player and the another Hindu Bhai Bala for his travels. He visited the centres of various religions and obtained first-hand knowledge of the lives and practices of their followers. At Kuru-Kshetra, Haridwar, Puri, Banaras and Rameshwaram, he saw Brahmin rituals in practice. In the Himalayas and in the northern parts of India, he discoursed with the Yogis, Sidhs and Naths. He met the Buddhists in Tibet, Burma and Sri Lanka. He went to Iran, Arabia and Iraq and met the Muslim divines in Mecca and Baghdad. Thus for forty years, on 4 Udasis (travels) he travelled thousands of miles throughout the length and breadth of India and in the far-off foreign lands to study various religions. And to preach his message of brotherhood of mankind, as children of the same Divine Father. Wherever he went, he proclaimed that there is but one God, neither of the Hindus nor of the Muslims but of all mankind and universe, no matter what name or form He is worshiped or remembered as Ram, Allah etc.. He does not have any particular name, and all names belong to Him. He is One, formless, invisible, uncreated, immortal, creator, sustainer and destroyer of all beings, pervading in His own creation. The worship of God is not the exclusive privilege of any class of people. He intended to transfer religion and worship from centres of scholasticism to common men’s homes. He wanted men to love God without taking the aid of barren metaphysics, and feel God within their own self. He is best worshiped in selfless service of humanity, wherein every man and woman should participate to deserve His blessings.

Though Sri Guru Nanak Dev Ji was born in upper caste Khatri family of Hindu religion, in childhood itself he refused the thread ceremony. He declared that there is no Hindu and no Muslim, and condemned the discrimination against women. Thus he declared all human beings are one and the same. No person is high or low because of his or her birth, caste, religion or race. He pulled up the so-called higher ups, “ For what are you proud of your religion? For a test, consume poison and show, how it can save you from death? Sovereignty of the Lord is known to be true through out all the ages. He, who obeys the Lord’s will, becomes noble in His court (Sri Guru Granth Sahib p.142).“ His 5^th successor Sri Guru Arjan Dev Ji in more clear words denounces being Hindu or Muslim. He said, “ I don’t keep the Hindu fast, nor those observed by Muslims in Ramzan. I serve Him, and Him alone who is my refuge. I believe in One Lord, who is also Allah. I have found release from the Hindu and Muslim rites, rituals and ceremonies. Neither I visit the pilgrim places of Hindus, nor do I go to the Kaaba for Hajj. I serve only the One God and no other. I won’t worship idols nor read Nimaz. I lay my heart at the feet of One Supreme Being. I am neither a Hindu nor a Muslim. My soul and body belong to Allah and Ram i.e., the One Absolute and all-pervading God, here Ram refers to the Almighty and not to the son of King Dasratha (SGGS p.1136).”

His 10^th successor Sri Guru Gobind Singh Ji felt that the Sikh faith, needed to be given a final and complete shape. He baptised them in the Sikh way i.e., Amrit (nectar), to establish the order of Khalsa, to complete the Sikh in all respect, on the Baisakhi of 1699, at Anand Pur Sahib, Punjab. Khalsa word is derived from Arabic language, which means pure. Another meaning of Khalsa is a land of king in nobody’s possession. Thus the Sikhs were hereafter called Khalsa of the Lord i.e., Waheguru Ji Ka Khalsa, removing all the doubts of any further division of mankind or its own compartmentalisation into any other existing religious fold. He made compulsory the external 5 symbols for philosophical reasons and separate identity. 1- Kesh (to keep the hair in natural form as God’s gift, uncut, unplucked, unburnt and undyed), 2- Kangha (comb for cleanliness), 3- Kachha (shorts up to the knees, which was full wear of warriors then, and has now become under garment), 4- Kada (iron bracelet) and 5- Kirpan (sword). Thus a person is not a Sikh automatically by birth, unless he or she is specially initiated into Sikhism as above.

It is absolutely misguided and wrong notion to describe that the 10^th Guru has deviated from the principles of the founder Guru and transformed the peace loving Sikhs into militant Khalsa. Sri Guru Nanak Dev Ji (1469-1539) for continuity and consolidation of his miraculous mission, declared that there is no difference between him and his successors. The same Jyoti i.e., lamp of wisdom is to burn in them in succession as one soul and body. Thus the Guruship of the Sikhs was spread over a period of 239 years from 1469 to 1708 till the 10^th Guru Sahib, in word and body of the personal Gurus. Sri Guru Gobind Singh Ji, after completing the mission in consonance with the teachings of his predecessors terminated the tradition of transfer of Guruship to individuals, and Guru Granth and Guru Panth were jointly conferred the Guruship i.e., the Holy Scripture of Sikhs. Thus the way of religion, as shown by Sikhs, is not a set of views or doctrines, but a way of life lived according to a definite model. It is based, not on rules or laws, but on discipleship. The institution of Guru is at all times operative in the career of the disciple, commanding his whole being and shaping his life. Without such a guiding source there would be no cohesion, no direction in the moral force of society. The 2^nd Guru Sri Guru Angad Dev Ji has beautifully described it saying that, “ If hundreds of moons grow and thousands of suns arise, even with such light, there would be utter darkness without the Guru ( SGGS p463 ) “

DIGNITY OF LABOUR AND UNTOUCHABILITY Since thousands of years till today, in Indian society, people who live on Bhiksha (charity) are treated as reverend and honourable, where as those who work for the necessities of life are looked down upon and regarded as untouchables. This is price for their sweat they flow in the service of the society. In his travels, Sri Guru Nanak Dev Ji preferred to stay and dine with these class of people alone and declared that, “ Nanak is found among the lowest caste, what he has to do with the high and mighty? Where ever the lowliest are looked after, there lies the grace of Almighty God” (SGGS p15) He declared that, “ he, who earns livelihood with earnest labour and distribute it among fellow beings, can only know the path of Almighty God (SGGS p 1245).” His 3 basic commandments are very famous. 1- Nam Japo (always remember God in memory), 2- Kirat Karo ( do honest labour), 3- Vand Chako (distribute among fellow beings, later it termed as Daswandh distribution of one tenth of the earning).

SOCIAL EQUALITY Guru Sahib did not confine only in preaching equality, but put it in practice also. For continuity of that purpose, he introduced 3 institutions. 1- Sarovar (common bathing tank, in those days low caste people were not permitted to take water from common source). 2- Sangat (a congregation without any discrimination). 3- Pangat (to dine while sitting in a row in Langar i.e., free kitchen). The 3^rd Guru Sri Guru Amar Dass Ji went a step further in refusing to give audience to any body unless he takes the Langar prepared by Seva (free service) rendered by the common people irrespective of caste and creed.

In 1571 Emperor Akbar wanted to call on the Sri Guru Amar Dass Ji at Govindwal. He had first to take food in Guru Ka Langar. It was on this occasion that the Emperor offered the Guru Sahib a large estate for the maintenance of Langar. But Guru Sahib politely declined his offer and said that, “ I have already obtained enough from the Creator. The people are my lands and estates. Enough, that daily we get the bread from God. And that the Guru Ka Langar should be of the masses, by the masses and for the masses “. But as a token of his appreciation the Emperor presented it to Bibi Bhani daughter of Guru Sahib, saying that he is gifting it to her treating her as his own daughter and Guru Sahib could not resist this offer. Later Guru Sahib established a township for the betterment of common man on that land, where today stands the famous city of Amritsar.

On November 24, 1598, Emperor Akbar again came to see the 5^th Guru Sri Guru Arjan Dev Ji and had Guru Ka Langar. He wished to make a contribution, but this Guru also declined the offer on the same grounds. When insisted upon, Guru Sahib said, “ there is a severe famine in the country, and it would be best if thy imperial visit were to be marked by the remission of this year’s land revenue to the farmers “. Akbar was pleased with the proposal and gave orders accordingly.

Equality is not exhibited in Langar alone, but also in the battlefield. Once a Sikh Bhai Kanehya Singh Ji was produced before the 10^th Guru Sri Guru Gobind Singh Ji, with the complaint that he was entrusted with the work to look after our soldiers. But he was providing water even to the wounded enemy soldiers, thereby reviving life and who were again fighting against us. As an explanation he submitted that, in view of Guru’s teachings, he couldn’t make out any difference between a friend and a foe. The Guru Sahib was pleased, embraced him, conferred upon him the title of Bhai and provided him first aid kit and asked to continue with this most humane mission.

WOMEN’S STATUS Renunciation and asceticism are not the ideals in Sikhism, the root cause which perhaps partly led to the women being considered as seducers or temptresses. The life of the householder as superior, morally and spiritually, led to restoration of the decent and equal status to women. Sri Guru Nanak Dev Ji’s recognition of the social status of women has moreover established her supremacy in a pleasant and meaningful departure from the universal presumptions of those times. In his noble words he express, “ Of a woman are we conceived. Of a woman we are born. To a woman we are betrothed and married. It is woman, who is friend and partner of life. It is a woman who keeps the race going. Another companion is sought when she dies. Through woman are established social ties. Why should we consider woman cursed and condemned, when from woman are born leaders and rulers? From woman alone is born a woman. Without woman, there can be no human birth. Without woman, O Nanak, only the True One exists (SGGS p 473)”. There is no separate code for women in Sikhism, they are on par with men in all respects and can become the priest and empowered to give Amrit. Recently in March 1999 election of Bibi Jagir Kaur a woman as President of Shiromani Gurudwara Prabandhak Committee the highest body to look after the administration of religious shrines is a shining example to testify the equality between man and woman advocated by Sikhs. The 10^th Master Sri Guru Gobind Singh Ji has associated his wife Mata Sahib Kaur asking her to put Batase (sugar puffs) into the water of which he was preparing Amrit stirring with Khanda (double edged sword) and reciting Gurbani i.e., the holy hymns. Mata Bhag Kaur and others fought battles shoulder to shoulder along with Guru Sahib. Mata Khivi wife of 2^nd Guru Sri Gruru Angad Dev Ji has served and supervised the Langar.

In Sikhism, effective widespread and practical steps are advised to be taken for socio-religious equality of woman. It has prohibited 1- The custom of Satti (immolation of the widow with the deceased husband either voluntary or forcible). 2- Wearing of veils by women. 3- female infanticide (killing of new-born females). 4- Dowry system. Permitted widow remarriage whereby the widow can be rehabilitated, if so desired. Both man and woman should regard adultery as immoral. Under normal circumstances a Sikh ought not to marry when his first wife is alive. Divorce is not desirable.

DEMOCRACY Traditionally all Gurus have respected their Sikhs and often listened to their advice. As per the prevailing practice the 4^th Guru Sri Guru Ram Dass Ji has declared that. “There is no difference between Sikh and Guru, both are one and the same ( SGGS p 444 ).” The 10^th Guru Sri Guru Gobind Singh Ji after giving Amrit to the 1^st Punj Piyaras (five beloveds) has bowed before them to take Amrit from their hands. Thus the Guru Sahib himself was baptised by his own baptised Sikhs, creating a history of equality between the founder and disciples, moreover he established supremacy of collective leadership over himself. Guru Sahib had deep faith in collective wisdom of the people. He believed in democratic institutions and democratic way of life. Praising his Sikhs, he said, “All the battles I have won are result of love of these people. All my glory, home and heart are their valuable gifts. Through their efforts and assistance I have acquired wisdom and knowledge. It is only with the help of these people, I could overpower the enemies. Only for them I am living. Through them I attained this greatness otherwise there are millions of creatures like me on the earth (Dasam Granth Sahib p 716).” It is practice of religious leadership of the Sikhs to punish for breaches of the rules of conduct or any action contrary to the interest of the community. Even Sri Guru Gobind Singh Ji was once fined Rs.125/- for lowering his arrow in salute before the tomb of a saint Dadu Shah in contravention of prohibition of grave worship, a thing that he had done to test his followers. The Lion of Punjab, Maharaja Ranjit Singh was also punished at Sri Akal Takhat Sahib. In recent years also, punishments were awarded to leaders and eminent members of the community.

MILITANCY Since thousands of years Indian society was subjected to crucial indifferences and oppressions. Since two thousand and five hundred years, we were targeted by Greeks, Huns, Kushs, Mangols, Turks, Pathans and Moghals etc. Babar invaded 6 times in 8 years to conquer India. Sri Guru Nanak Dev Ji had seen the tyranny of Ibrahim Lodhi and Babar and was an eyewitness of massacre at Eminabad, where he was imprisoned for his revolt. He declared that “ If you live even after your dignity is lost, it is sinful to have food (SGGS p 142).” “ The king has become butcher and the Dharma has flown by wings (SGGS p 145).” At another place he said, “ The rulers are the tigers and the servants are dogs, licking the blood of the common man (SGGS p 1288).” He said, “ Nanak is singing the songs of blood sitting on the heap of dead bodies (SGGS p 723).” He said, “ language and religion of the people is changed, their culture is suppressed. Jizya tax has been imposed on Hindu people and temples (SGGS p 1191).” Unfortunately such taxes are being continued even after 51 years of independence in the so-called Secular India, where as places of worships of other faiths are exempted. As such Sri Guru Nanak Dev Ji was preparing the steel for the sword of the coming Gurus, ploughing and sowing the seeds of revolution in the fields of Indian society. The 2^nd Guru Sri Guru Angad Dev Ji, introduced physical well-being of the community by establishing wrestling grounds including sports for children. In the period of 5^th Guru Sri Guru Arjan Dev Ji the influence of Sikhism was so intense that apart from Hindus (the conversion bank of all religions) thousands of newly converted Muslims embraced Sikhism, this caused severe heart burn in the fundamentalists. One of them was Bibi Kaulan daughter of Qazi of Lahore, in whose memory the 6^th Guru Sahib constructed a tank and named after her “ Kaulsar “ in the vicinity of Golden Temple, where she was staying.

Emperor Akbar who was famous for his religious generosity was willing to crown his grandson Prince Khusro, the son of Jehangir in preference to his son. But Jehangir managed to capture the crown, chased and killed his own son Prince Khusro, while he was fleeing towards Kabul. Earlier the Prince had visited the Gurus on many occasions. Availing this opportunity, on the false allegation of helping and blessing Prince Khusro, Jehangir ordered untold torturous execution of Sri Guru Arjan Dev Ji, to get the support of the fanatic Muslims. According to Jehangir’s own writing in “ Tuzuk Jehangiri “ he says, he wanted to put an end to the Sikh movement, which was rapidly spreading. This has made the 6^th Guru Sri Guru Hargobind Ji to establish a temporal seat of Sri Akal Takhat Saheb, in front of Sri Harminder Sahib (Golden Temple), in the same complex, and to resort to taking weapons. He fought and won 8 battles, but never acquired an inch of land. By deception he was imprisoned for 7 years in the fort of Gawalior, later released on intervention of Divine Muslims. On opposing the forcible conversion the 9^th Guru Sri Guru Tegh Bahadar, all the 4 of his grand children sons of the 10^th Guru and thousands of Sikhs were put to death on the orders of Aurangazeb. Then the 10^th Master Sri Guru Gobind Singh Ji organised and strengthened the Sikhs which later was called as Sword Arm of India. Though in course of time Political Islam and even Political Hinduism, have fought the battles against Gurus, but many more religious Muslims and religious Hindus have laid down their lives, family and property for the sake of Guru Sahib. This shows that Sikhism and its Gurus were never against any religion but against the oppression and for the protection of mankind. The Guru Sahib has given the name of Kirpan to the sword, which means merciful, and made it compulsory for the Sikhs to wear it. When Lord Rama, Lord Krishna, Devi Mata Kali, Devi Mata Durga, Devi Mata Chandi etc., have raised their arms for protection of Dharma, they have been regarded as Gods and Goddesses. When Hazrat Mohammed raised the arms and fought 63 battles, he was described Rasool Allah. Hazrat Abubakar, Hazrat Omar Farooq, Hazrat Osman and Hazrat Ali raised their sword for the protection of their religion, they were regarded as Khalifas. But most unfortunately, the Sikh Gurus, who have made the ruined Nation to take up arms for the protection of Desh (country) and Dharma, instead of honouring them as saviours and National Heroes, are labelled as misguided patriots by some foolish and ignorant people.

Sant Samrath Ram Dass The use of military power for the welfare of humanity is not a new phenomenon. Since five thousand years Bhagwad Gita, reminds us the lesson given by Lord Krishna in his 84 years of age, to Arjuna in the battlefield of Maha Bharta. Alexander the Great was given by his mother to the charge of the world-renowned philosopher Aristotle (disciple of Socrates) for upbringing him to become the most powerful Emperor of the world. Chaterpati Shivaji Maharaj’s father Shah Ji was in the service of Aadil Shahi Kingdom of Bijapur. His mother Jija Bai had given him to the charge of Sant Samrath Ram Dass to make him a King himslef. Once his father took him to the king’s court, when asked by the father to salute and bow before the king, he refused to do so. The teachings were showed the signs and germination of the seeds of patriotism in his childhood itself.

Sant Ji was attracted by the Bhagti cult from childhood. His parents arranged his marriage to keep him in the householder’s barriers. At the last moment, he managed to run away from the marriage venue and became sanyasi. In 1634, while back from visit to Badri Nath Yatra, he happened to meet the 6^th Guru Sri Guru Hargobind Ji at Srinagar, Garhwal. He was stunned to see the royal pomp and show of Guru Sahib, instead of saintly style. Both being spiritual leaders had long discourses. Sant Ji could not stop from asking, “ I had heard that you occupied the Gaddi (succession) of Guru Nanak. Nanak was a tyagi sadhu – a saint who had renounced the world. You are wearing arms and keeping an army and horses. You allow yourself to be addressed as Sacha Padshah, the true king. What sort of a sadhu are you? “ Guru Sahib replied, “ Internally a hermit and externally a prince. Arms mean protection to the poor and destruction to the tyrant. Baba Nanak had not renounced the world but renounced Maya, i.e., self and ego.” Sant Ji spontaneously said. “ This appeals to my mind.” He found in words of Guru an expression of his own inner spirit and latent ideas, and realised that he could well imbibe this spirit in the Marathas. And changing the outlook of Sant Ji sowed the seeds of Maratha Empire. The visions of these 2 saints was fulfilled by their disciples, smashing to pieces the tyrannous empire and establishing their mighty kingdoms of Raj Khalsa in the north and Hindvi Swaraj in the south.

Sri Guru Granth Sahib The religious scripture of the Sikhs known as Sri Guru Granth Sahib is the eternal Guru for them. The basic word in the expression Granth means a book, Sahib and Sri being honorific, Guru indicates it status as successor in the Guruship after Sri Guru Gobind Singh Ji. It is first, literally original and distinguishing it from the other sacred book of the Sikhs the Dasam Granth Sahib, which contains the poetic compositions of the 10^th (Dasam) Guru Sri Guru Gobind Singh Ji.

Sri Guru Granth Sahib is an anthology of the sacred poetic compositions of the 6 Gurus and 31 other Indian Saints, from Hazrat Sheikh Farid (1175-1265) to Sri Guru Tegh Bahadar Ji (1621-1675). It is a matchless treasure of wisdom, knowledge and experience of the saintly people, who have lived, preached and practised the practical life over a period of 500 years. It consists of the teachings of a variety of class and creedal background – Hindu as well as Muslim, high castes as well low caste. For example, Hazrat Sheikh Farid of Punjab, Bhagat Sayyed Bhikhan of Utter Pradesh, Bhai Satta-Bhai Balwand and Bhai Mardana were all Muslims. Bhagat Ramanad of Banaras-Bhagat Jaidev of Bengal and Bhagat Parmanand of Maharashtra were all Brahmins. Bhagat Kabir was a weaver and Bhagat Ravidas a shoemaker from Banaras, Bhagat Trilochan a Vaish, Bhagat Namdev an untouchable of Maharashtra, Bhagat Dhanna a Jat and Bhagat Pipa of Rajasthan. Bhagat Sadna was a butcher from Sind. Bhagat Sain was a barber.

One criterion for choosing their verse for inclusion in Sri Guru Granth Sahib apparently was its tone of harmony with the teachings of the Gurus. The 5th Guru Sri Guru Arjan Dev Ji compiled it in 5 years from 1599 to 1604. Later to it were added by Sri Guru Gobind Singh Ji the compositions of 9^th Guru Sri Guru Tegh Bahadar Ji, before it was bestowed the Guru ship. This scripture of 1430 pages is in Gurumukhi script, which is recognised as script of Punjabi language. It is in different spoken languages from different parts of the country, which is described as Sant Bhasha apart from Persian and Sanskrit. Thus it is not only a Sikh Bible, but also a Universal Bible of Mankind. Its spirit is profoundest and there is nothing sectarian in it. It contains universal truths, universal brotherhood and the songs of Divine love and grace.

GURUDWARA SAHIB Sri Guru Nanak Dev Ji felt the real cause of misery of the people was their disunity form of diversity of belief. He sought, therefore, to bring them together both in thought and deed. He inculcated a common mode of worship and common social organisation based on equality of human beings. He laid the institution of Sangat, the initial name given to the place of mixed congregations where his disciples met in the mornings and evenings as children of One Lord. To sing the hymns of Guru in the praise of Lord, perform Seva, (selfless service) and derived inspiration for remoulding their lives, and to have their Langar.

Subsequently the scope of activities of Sangat expanded by providing night shelters and bathing facilities. Then it became popular as Dharma Shalas (house of Dharma). The 5^th Guru Sri Guru Arjan Dev Ji commenced to built a temple. He gave it a Hindu name Hari Mandir now popularly known as Golden Temple in the middle of Ram Dass Sarovar (tank). The tank was built in 1577-1588 by the 4^th Guru Sri Guru Ram Dass Ji. The foundation stone of the Hari Mandir was laid on December 28, 1588, by the sufi saint of Qadiry Order, Mir Mohamed Khan known as Hazrat Mian Mir of Lahore. The construction was completed in 1604. Then Guru Sahib installed Granth Sahib in the Harimandir Sahib. It was placed at a high pedestal, while Guru Sahib himself sat at a lower level. This was to emphasise that Shabad (word-holy hymns) is the Guru. It was embodiment of the Guru Sahib himself.

Since the day Sri Guru Gobind Singh ji vested succession in it, it commanded the same honour and reverence, as would be due to Guru himself. It is the focal point of Sikh’s devotion. The only object of veneration in Sikh Gurudwaras is the Sri Guru Granth Sahib. Gurudwara is in fact that place of worship where the Sri Guru Granth Sahib reigns. No images, idols or any object of worship is permitted inside a Gurudwara. Reading and reciting the hymns out of it, one remembers the One formless Lord. By bowing the head before Sri Guru Granth Sahib, a Sikh bows his head before all the saints of different castes and creeds, accepts their teachings as Gurbani (words of the Guru) and practise it in life. This has made a Sikh to lead the most secular life. In the 500 years span of Sikhism, this community was not a party to any communal riots. Not even in the anti Sikh riots of 1984, when they were massacred and properties plundered. The Home Minister admitted on the floor of the Parliament that the victims of terrorists shoot outs were more Sikhs in number than the Hindus. Except that during the period of the division of Indian sub-continent, Sikhs could not remain silent spectators during the emotionally mad Nation wide riots and retaliated.

Humility Sikhism teaches total submission to the will of God. No Guru has claimed or the Sikhs have attributed any superfluous status for Gurus. Sri Guru Nanak Dev Ji has always said himself Jan Nanak (Slave Nanak). On several occasions in his own words, he sought the dust of the feet of the people who recite the name of God. He said, “ What should I offer to a person, who speaks of Almighty God? I will cut off my head to offer him seat and do his service without head (SGGS p 558).” At another place he said, “ O God, the slave Nanak says, I am the dust of the feet of the servants of God (SGGS p 721).” Sri Guru Gobind Singh Ji declared that, “ who ever calls me God will go to hell, there should not be slightest doubt that I am your slave (DGS p57).” Thus Sikhism shows a distinct way of worship in Simran (always remembrance of God in mind), and Seva (selfless service to the society).

CONCLUSION In the modern world, several organisations are working for the welfare of mankind. Such as human rights, democratic rights, social justice, civil liberties, women’s rights, Red Cross, untouchability, communal harmony, secularism and National Integration and so on and so forth. 500 years ago Sri Guru Nanak Dev Ji started a combined movement for all these issues in the form of Sikhism under Divine benevolence. In succession to him, 9 more Gurus worked, preached and practised the same goal for 239 years from 1469 to 1708. The Guruship has been bestowed upon the Holy Scripture of Sri Guru Granth Sahib, which is a living light of knowledge, wisdom and experience of the same traditions. Thus Sikhism has emerged as a religion of Humanity for the generations to come.