n
9€i 'lJ ,pfui!!s ..1 . 1 ?3iJ
"
IKDI M AND SOCIAL UPLIFT
By
DEVI. '
I GH DUGGAL
SHl RO:\IANI GURDWARA PARBANDHAK A:'IIRITSAR
CO:\I:\IITTEE
SIKHISM AND SOCIAL UPLIFT Man has been described as a 'social animal' . Aristotle and Bacon agree that,
notwithstanding
his
ind ividual
impulses to kill and compete, sociability is in the very blood of Man, because society had existed long before him. In the lower stages of animal life too, social organization has been developed, as in an ts and bees, to a point of co ... operation superior even to any "The Hamadrays baboons," stones to find insects, and when as many as can stand round it,
flceo in the human race. 1 says Darwin, UtUOl over they come to a larger one.
turn it over togeth er and sbilre the booty ..... . ...... Similarly bull bisons, when there is danger, drive the cows and calves into the middle of tbe herd, wbile they defend the outside."2 "The gradual formation of social instinct," according to him, 'has been developed by the young remaining a long time with their parents."3 In thi s very context. in an answer to Rousseau, Burke is reported to have said, "Society is not a contract between contemporaries; it is an unconscious and gradual
formation, and if, at all, there is a contract involved it is
one between tbe pa't, the present and the future"'. Thus, whatever be its basis, tbere is no denying the fact, that, based upon social affinity. some form of social structure has ever been the most fundamental institution of humanity, and, "there hardly lives a brute with soul so dead that is not thrilled, at times witb a sense of physical solidarity with Mankind.'" Paradoxically
enough,
society being an integral
however,
Dotwitb s taDdin~
and essential part of human
existence, reJigious traditions of almost every Faith, except 1.
'2. 3. 4. 5.
Will Durant: Pleasures of Philosophy. P. 91. Darwin: The Descent of Man, P. 114. Ibid P.119, Reflections on French Revolution. P.91. Will Du rant: Pleasures of Philosophy, P. 281.
J
SIKHISM AND SOCIAL UPLI FT
Sikh ism and to a lesser extent, Jud aism & Islam have been enchan ted with the co ncept of abdica lh n or renunciation of Societ y as a higher form of spiritual effort and even as means to spiritual elevation and ultimate emancipati on. Extreme forms of Hi ndu asceticism, Gnosticism of Eygpt and SyrIa, Neoplaton ic traditions of the later Greeks, asce tic examples of Christian monks and some oroers of !vluslim mysticism a fC all inspired-albeit wit h varyi ng deg rees of emphasis-by the same Ideal , namely, d eliberate detachment from all munda , ~ efforts and SJ...:iJ.l association, and obligations. The common denomina 'or in these t radi tions is the thought that Uthe m ateri al body is inheren tl y evil a nd spiritual element alone is good" . The object of asce tic exercise is, the refore, Htbe ult imate extinction c f body so that the soul may be free"路 "Th is is a metaphys ical dualism which separates sou l and body, God and the worl d, spiri tual and material into sha rply cont ra ,ted reali ties and life is looked at more or less as the struggle fo r ,upermacy and t!\e ulti m~te vi ctory of Sp irit b y the extin cti on of the material and lower eIClllents."7 The degree of t his metaphysica l d ualism vary from ' the sharp emphas is o n the negative wo rk of destroyi ng the body so that the so ul may be free from its desires'路 t o the positive emphasis upon th e 'union of so ul wi th jod by abstracti on, Contem plation and fai th as in pie tism.'9
In se mati c religious tradi tion, the damnation of the human body is traced to the o riginal sin com mitted by the fi rst parents o f M ankind , Adam and Eve. Since we are all child ren of Ada m, Augustine a rged , we sha re his guilt, are indeed the off springs of his guilt . ' Eating the apple, 6. Plato's Timacus P. b9 -7 J. 7. Encyclopae dia of Religion and Ethics 11 . P. 64 . 8. Max-Mullar on Ninwana: Chips from a German Workshop Vol I 9.
2
( P. 276-287) Ri (schl's Geschiente des Pict ismus Vo l T. P. 60
SIKfUSM AND SOCIAL UPLI FT
brought no t only natural death, but eternal death i.e . damnati on. because as a resuit of the Sin, Man that , might have been spiritual in body became ca n al in mind.'10 in Eastern reli gions, more particulary Hinduism Buddhi sm, and Jainisrn, such an approach is rooted in tbe hide bound theories of 'Karma' and 'Transmigration of Soul ', the onl y poss ible escape from which is the gradual closure of individual account ill the 'Divine Court' by incapacitation and eVen extincti on of the body to do any action, good or bad, and tbus grad uall y stri king a zero balance. As such, the highest good of the ancient Ind ian philosophies is to get rid of tbe fetters of act ion - and consequent rebirth-by overcoming the inClination to be active. Tbey aim at tbe total extinct ion of the individ ual volition.' 11
As a matter of fact, the rise and gro wth o f asce tic prac tices and mon as tic orders is generally traced to the ancient Indi an traditions wh ich go as far back as the upnishdic or even the Rig vedic peri od. For example, Rig veda speaks of, 'lodra baving conquered heaven by asceticism'.12 Accord ing to Will Durant 'possibly Asboka's missionaries (250 Bc.) bad brougbt the monastic form to the Near Eas t and preCbristian anchorities like those of Serapis of Egypt may have transmitted the same to St. Anthony, tbe first of the he rmits who was born is Egypt in about 250 A.D. and wbo ... ithdrew from the world about 270 A.D." For fifteen yea rs he lived alone in a hut near his home and then fo r 20 years in a remote solitude in the desert. H e practiced extreme austerities, reducing rood dri nk and sleep to the minimum required to support li fe. By the end of his li fe, Thebaid (the desert near Egypit ian Thebes) was full of he rmits who bad been inspi red by bis example and precepts. 14 4
10. 11 . 12. 13 . 14.
Bertrand Russell: Western Philosophica l Thought P. 357 Encyc lopaedia of Religions & Ethics II, P. 49L Rig Veda X 86-2. Story or Civilizatio n pa rt IV, P. 58. Bertrc nd Russell : Western Philosophical Thought P. 372.
3
SIKHISM AND SOCIAL UPLIFT
However, according to anolher school of thought the beginning of early Christian asceti cism and monasticism
goes back to essentially the influence of the later G reek and JUdaeo-HelIenic schools of philosopby. Tbe religions of East, according to it, can at best be crediled with only an indirect influence namely the syncretism of Ale.andrian epoch. The extent to which tbe concept of asceticism had impinged upon the Christian doctrines can be gauged from
the fac t tbis that midd le ages
in early Cburch
'cleanliness
and even in deep
was viewed with
abhorence.
Lice we re called 'pearls of God' and were a mark of saintliness Saints would boast that water bad never even touched them'.'路 And tbe disdain with whi ch a ll worldl y act ivities we re looked d own upo n is appare nt from some of tbe letters of G rego ry, the Great Pope of the seve nth century. One of his letters to the bisbop of Cagliari in Sardinia Says: ,It has been t old me that on the Lord's da y, before celebrating the solemnities of mass thou wentest fo rth to pl ough
up the crop .......... .. .. .... Seeing th at we still spare thy gre y hair, be thin k thee a t length, o ld man, and restrain th yself
from such levity of behaviour and perversit y of deeds路 .. . ... ' . Although the Protest a nt Chu rch rejects the hyperasceti cism of middle a ;es, yet, a number of wooted aseetic obse rvances, li ke keeping week ly and yearl y fast. did pass over into the practices of Luth !rans, Anglicans and some other reformed Churches. The contine ntal Pietists, the Methodists of England and the Presbyterien. of North America ev ince in ge neral a tendency to withdrawal from tbe world. Notwithstanding the ascetic nature of some of the Islamic religious obligations like fa sting during Rarn zan, 15. Ibid P. 372. 16. Ibid P 378. 4
SIKHISM AND SOCIAL UPLIFT
ascetis m as such is not sanctioned by Islam and its Founder, according to whom Rabbaniya (monasti cism) was no part of Islam.17 And ye t curiously enough, several instances of
persons contemporary with Mohammad are available who did penance for tb eir sins. For example, Bahlul retired into mountains in the neighbou rhood of Medina, clad himself in hard cloth and tied bis hand s behind his back with iron cbains, crying repeatedly :
'0 my G od, see Bahlul bound and shackled confessing his sins' 18
Probably the intense terror produced by the vivid description in tbe Quran on tbe day of Judgemen t a od tbe morbid consciousness of sin encouraged the growth of asceticism during Umayyad period (661-750 A .D.). Many stories are told of person < who died of fear on bearing a preacher describe the anguish that await s the wicked after tbe resurrection and, of tbose who wept so violently from terror and remorse that they swooned away. Kahmab-alHassan is said to have wept for forty years because he had once taken a piece of clay fr om L neighbour's wall. 19 There was a class of such ascetics, called 'weepers'. Su bsequentl y, notwithstanding the Quranic sanction~ agalllst the concept of asceticism, there has been growth o f many monastic
orders in Islam, like Adawis, Qadiris. Rafiai s, Melevis etc. An order of Muslim ascetics founded in 18th century is known as RASUL SHAH IS, whose adherents shave completely the head, moustaches and the eyebrows.'o However, in no other religion asseticism has been
so widely practiced as in Hinduism.
The injunctions of
their sacred books and the examples of their sages, have
helped to ingrain in the mind of its votaries the thought that renunciation of the world, with rejection of its 17. Quran iv iJ. 27. 18. Encycloped ia of Religions & Ethics, vol. II P. 100. 19. Ibid P. 100 20 Punjab Tribes and Casts 10324.
5
SI K HISM AND SOCIAL UPLIFT
pleasu res and pursuits is the supreme good. This otherworid ly or rather anti-worldly a pproach is predo minanlly foun d in every , chool o f Indian religious th ought. Begi naing witb Rig-Veda, it became an arti cle of faith by the time of tho upoishdas when t he twin doctrines of karma and transmigration were first propounded . These doctrines have cast tbeir shadows on almost all Indian religions) in some form or the
olher. The exte nt to which the concept of ascet ism as a menn of salvation has ruled the
socia-reli gious sentiments
of the people in Indian has been beautifully described by the famous Philosopher from Fr ance, Voltaire in a little story called 'Bababee'. In it Omni asks the Brahmin if there is any chance of his even tually reaching the nineteentb heaven.
"It depe nds, 'replied the Brahmin, ' On what kind of life you lead' "I try to be a good ci tizen, a good husband, a good father, a good friend, I sometimes lend money without interest to the rich, I give to the poor, I preserve peace among my neighbours." "But,' asked th e Brahmin, 'do yo ur occasionally stick nails into your behind'? uNever, reverend father." ('1 am soory", the Brahm in repiied, "Yo u will certainly not attain to the nineteenth beaven."21
The climax of this approach was reached in the Prayag traditions originating in Mahabharata and the Puranas,
according to which
sacrifice at
Prayag is of
supreme religious merit. They also prescribe five te rrible lLethods of suicide namely dro wn ing, destruction by slow burning fire, scorching by fire from., below with head suspended downward; feeding slices of flesh to the birds and 21. In Noyes, Voltaire 556.
6
SIKHISM AND SOCI AL UPLIFT
fasting Unto death, References to ,uch types o f 'sacred suicide' at Paryag da te back to 4th cen tury A.D. and tbe practice persisted upto the beginning of the 18th cen tury wben it was stri gently stopped by the British. While Nietzche accuses such forms of asceticism as ' holy form o f debaucher y,' the most celebrated hi storian of the present age, Arnold Toynbee desc ri bes them as schism in the soul of a n individ ual whi ch acco rd ing t o him 'bas been responsible for the decline and fall of many a society .' The o the r extreme with similar results, acco rding to
hi m, is held by the ad vocates of t he theory of wild 'Abandon' wbich sanctions free and full sat isfaction of all natural passions as a way to individual excellence .22 While in the wes t the source of inspirati on of this scbool of thought is rooted in the Bacchus cult (Di onysus) of Greek and Ro man mythology, its cou nterpart iu the East is represented by SAK II 'wh ose slender waist bending beneath the burd en of the ripe fruit s of her breasts swells into jewe lled hips heavy with the promi se of. infinite maternities,'
embodying fem ale principle Yomi , and SIVA, the male principle Semen, They are lbe two polar principles revolving around sex. According to some of thei r traditions 'union with God can be obtained only through sex'23 an :! ' perfection can be gained by sati sfying all onc's desires; one may eat any kind of meal , including buman fie sh, may lie, may steal and commit adult{"ry .'2J. The havoc the adherents of these traditions can wrought to any society of human beings is not difficult t o assess. Return to the natu re call of Jean-Jecques Rousseau is currently manifest ing ltself in wha t Arnold Toynbee 22. Arnold Toynlee: A study of history P. 161-243: 23. Kutarnava Tantra, vii i. 107. 24. Gubyasamerja Tan tta.
7
SIKHISM AND SOCIAL UPLIFT
calls 'drug culture' 'which threatens to compose itself into a dangerous reduction ad-absurdum of the principle of relativity on the social and political plane undermining the apparently valid concept that , an irreducible minimum of fixed poles of orientation is a necessary element in the psychological health of both individuals and societies.''" Sikhism, as founded by Guru Nan ak Dev, in the fifteenth Century not only stea rs clear of both these ext remes namely of 'wild abandon' and 'hyper-asceticism,' but also firmly denounces them as erratic and egoistic b<haviour unworthy of social and spiritual heal tho Accord ing to the holy Prophet. ·Pr•.cticing self-tonure to subdue desires only wears off the body. The mind is not subdued tbrough fasting and penances, { and as such 'he who tortures the
body to wither away is not approved.'· Stressing further tbe barren-ness of the escapist approach of the ascetic., Sri Guru Nanak Dev Says in another of his hymns:
Yoga (Tru e Religion) is neither in a patched coat nor in the Yogi's staff, nor in besmearing one with asbes. Nor in wearing ear-rings, nor in close-cropping
of the bead; nor in blowing the horn; Lead a pious life among the impurities of the world, thus shalt thou find access to true religion. True religion (Yoga) does not consist ,n mere words, True yogi is he who looked upon all creation alike Yoga does not consist in living in cemctries, or in pJaces of cremation; Dor in sittmg in
particular postures of contemplation. Yoga does not consist in roaming in far fetched lands; nor in bathing at places of pilgrimage;
.is.
Arnold Toynbce: A study of history P.
26. Adi Gran th P. 236 Gauroi M. 1.
8
243~
SIKHISM AND SOCIAL UPLIFT
If one remaineth detached in the midst of attachments, then verily one attainth the true state of yoga." Sheikh Farid, a muslim divine, whose holy bymn ~ have been incorp orated in t he Sikb Scriptures tenders a similar advice to the recluse. Says has to them : "Scorcb not thy body like an ovan, Burn not thy bone s like Firewood, What harm bave tby bead and feet done thee? Similarly in a scathing criticism of such p act ices Nallak IV, Sri Guru Ram Dass says: "As the teats on a goat' s neck yield no milk, so yog~ withou t piety yields no advantage. My Sikhs are family men and may obtain salvation in that condition of life. It would be impossible for them to praclise your system of yoga. The best mean of yoga is the repetition of the holy Name. Without love and devotion to God, all other means of obtaining salvation are unprofitable :28 Guru Nanak's refusal to nominate his eldest son, Sri Chand, as his successor because of his other-worldliness barred the door to renunciation in Sikhism. The succeeding Gurus jammed it further by reiterating the futility of a life of a recluse and by mvesting the spiritually-oriented householders with hitberto unknown dignit y and grace through a process of washing from tbeir face tbe filth of social evils like caste callousness, corruption , illiteracy, infantifide and salli etc as a lso hy inculeating in them the courage to combat evil and injustice through personal precepls of the highest order. 27. Adi Grant h P. 731. Suhi Mahalia I 28.
Mecauliffe, The Sikhs Reli gion 11 . P. 274.
9
SIKHISM AND SOCIAL UPLIFT
If renunciation as a way of life is no t ap proved in Sikllism, a life lost in baser passions is equally denounced because both of them are de letrious to the growth of social health. The one is barren, the other is base. These passions have been identified as Sensuality Anger, Covetousness, Excessive at tachment to things mundane and Ego. They have come in for ve ry severe criticism in the holy Si kh scriptu res . I n one of the holy humns, Guru Nanak Says: "Covetousness is a dog, falsehood a sweeper, food obtained by deceit carrion; Slander of o thers is merely others 'fi lth in our mouths; the fire of Anger is a sweeper". In another such hymn the Prophet exh orts the people to rise above these low passions if they wish to be accepted in the Lord's court. "Put away from you, Lust, wrath and Slander. A hand on nvr:ce, and co veto usness and you shall be free from care. "29
The fa !lowing hym n o f Guru Gobind Singh whi le bei ng a most ca tegorical statement of Sikhi sm on th e issues of asceticism and surrer.der to base r passio ns also lays
down the broad framework o f the ehical standards which it s votaries are enjo ined to adhere to. O'man practise ascet ic ism in thi s wa y.
Consider th y ho use altoge th er as the fu rest, and remain an anchori te at heart .
Make con tin ence thy matted hair, un ion wi l h
God th y abolutio ns, th y d aily religious duties, the growth of thy nails, Divine knowledge thy spiritual guide . 29.
10
Maru Solh c.
SIKHISM AND SOIeAL UPLIFT
Admonish thy heart and apply God's name as ashes to thy body. Eat little, sleep little, have love, mercy and forbearance. Ever practice mildness and patience and thou shalt be freed from the three 'qualities, Attach not to thy heart lust, wrath, cove tousness, obstinacy and love for world. Thus shalt thou behold the real soul of th is world and attain to the Supreme Being. As 1< evident, therefore, Sikhism is poles apart from both these extremities rooted in a malignant approach towards life involving abdication of social responsibilities. For one it is an opportunity to seek self aggrandisement while for the other the world is unworthy of any reconciliation being tEvil' and a 'Vale of sin and sorrow'. Sikhism strongly refutes these theories. Fo r it, the world is a 'theatre for righteous action' and a manifestation of the Holy Spirit of the Lord God. 'Holy are the continents created by Thee. Holy Thy universe Holy the World and the forms therein Holy are Thy doing and all that is in Thy mind.30 The human hody similarly is not regarded as a projection of the original Sin, but is accepted as a mansion of God. Thi. beautiful mansion, the body, Is the temple of God. In which he has instilled His light Infinite. Thu s, in Sikhism, the basic postulates of human existence stand on a different plane. Life is not a puni sh30.
Var Asa Mohalla 1. II
SI KHISM AND SOCIAL UPLI FT
ment but a ra re oppo rtunity to a tt ain t o the highest spirit ua l eleva ti on and the sociaJ o rganiza tio n is tbe necessary con -
text in wh ich the way to such an elevation has to be sought. The Sikh way of life , t he refore, is firm ly grou nded in society with no social ac tiv ity beyond its scop~, nOl even poli tical. In this rel igio n 'man is the source of sp iritua lity, sllcie ty is
the centre of moral ac tions a nd G od is the end of a ll religio us effo rt s. The object o f Sikhism, as a way o f life is to create a spi ritual kinship a nd un ity between ma n and man , bet wee n man and G od , and between man and Soc iet y .'3 1
For a full er a ppreciat ion of these Ideals as basis for the socio -spiritual regenerati on a passing reference to the socio-politi cal conditions obt aining in India a t the time of the advent of Sikhi sm would be imperati ve. A greater portion of India then had been under the Muslim rule for the last five centuries. Most of the Mu slim rul ers we re
e xcess ively
int oreran t and
fanatical.
T hey
t yranni zed over the people, especially the non-muslims, who were not .lIowed to p~ rsue their religi on or even to eat well or dress well. As pointed out by Prof. Toynbee 'Islam impinged upon Hind uism vio len tly, and o n the whole the story o f the rela tions between the two great rel igions on India n groun d has been an unhappy tale of mu tua l misundersta nd路 ing and hostility." fhe sense of belongi ng to the ruli ng class w ith a mistaken belief in a d ivine missio n to exterm i-
nate the infide ls and their culture had ge nerated feelings of s uch arrogance amo .lg the Mu~ lim s towa rd s their Hindu comp atri ots tha t 'either the ve ry ri ght o f existence was bei ng denied to them o r if they were allowed t o exist they we re co nsidered as means towards their selfis h ends' ." 31. Social Phil osophy o f Guru Gobind Sin gh By. Dr. Tirlochln Singh 32 . SlCfCd writings o f the Sikhs P. 10 Un~ co Publication. 33 Dr. Sher Singh: Phil osophy or Sikhism P. 20.
12
SIKHISM AN D SOCIAL UPLIFT The social pict'lre prese nted by Ihe Muslims was by no means enviable. Drunk with power their rulers were
sunk in a life of depravilY and debauchery. Their hunger for riches was insatiable and fo rcible exactions from tbe people turned them into 'Man路ealers' a nd their officials into 'dogs who li cked blood of the people and ate their Resh.''' Their ow n priestl~ class, the Mullah s, were no hetter than the H ind u Brahmin s. Instead of ministering to the spiritual needs of the people they we re thriving on corruption and mal路practi ces.
The few saints in their ranks
were imitating the Hindus in wi thdrawing from the society. The plight of th e women among M u,lims wa' rathe r sad . They Were looked upon as pl ay thi ngs for thei r lust; their intense mistrust at the hands of males made them no better than prisoners in their homes with a hlack veil over their
face. Infanti cide, strictly forbidden by Quran became quite common among them too and it is even said that the practice of Satti was not unknown among them in tbe days of Jahangir.'" Besides, prostitution was very widely practiced. The Hindus were divided into four varnas which again were sub-divided into a long range of Jattis. They were generally ignorant and indifferent to the realities 0 { life. Armed with the monopOlistic right to recite the mantras and perform the religious rites, th'i r priestly ell .. the Brahmins, were very selfish. The people and the priests both were lost in mean ingless rites and sup: rstitions and in order to gain petty favo urs at the hand s of the Muslim rulers, freely imitated their way of li fe . Exposing thei r hytocritical ways Guru Nanak says about them: You wear a lion cloth, sacri fica l marks and a rosary, 34. Adi GranthP . 1287. 35. Ducan G rcen less: G ospel of Guru Granlh P. xxii.
13
SIKHISM AND SOCIAL UPLIFT
Yet you earn your li ving from those wbom you ca ll malechbas. You perform Hindu worsbip in priv.te Yet, 0 my brothers, yo u read the books of tb. Mahamm.dans and adopt their man ners. (As.-di-V.r) The condition o f tbe so-called lowe r classes was still worse among Hindus. As tbe Muslims treated them, so the upper classes, in turn treated the 'sudras' and untouchables;
'they had no swords or the right to slay or kill, but they murdered them with hatred, coutempt and social exclusion'.'路 Even a saint like Tulsidas rererred to sudras as 'men whom
even tbe highest virtues could not raise'. One balf of even the higber castes were also held down by contempt and di slike, woman were considered to be unworthy of attaining salvati on or entering heaven until they had been reborn as men; they were considered to be sensual, aod spoilers of man's spiritual life. Seekers of spirituality turned away from them and wandered in forests aimlessly. Such schism of a society alonglines of class, according to Arnold Toynbee is distinctive mark of the phases of its break down and disintegration." And, as if to hasten the pro: ess of disintegration, Bab~r descended on the plains' of Punj ab and sweeping Hindus and Muslim Afghans alike before him reached Delhi to forcibly woo the thro ne of Hi ndustan. The wide spread misery and havoc caused by his ho rdes silenced even the bravest but not Guru Nanak who denounced him for his act of oppression and chided the people for their slavish acceptance of the oppre s s ion telling them that: 'If we live without se lf-respect, All tbat we eat is undeserved.' 36 . DODcan Greenless: Gospel of Guru Granth P. xi l(.
37. Arnold Toyanbecc: The study of History P. 223 .
14
SIKHISM AND SOCIAL UPLIFT
For his acts of aggression, Guru Nanak condemned Babar right at his face and warned him th at if he d id no l stop oppressing the people, he is bound to go down. No religious leader before Guru Nanak had ever risked his skin on behalf of the people like thi s. His ideals and d ispensations smacked of revoluti o n and this is what he aimed at路
He had decided t o give to the people a religion of revolution 'which would not be of the kind that justified things as they were but rather of the kind that PUt dow n the tyrant from his seat and rai sed up the humble and the meek and would really change civilization and society in the on ly way they could be permanently changed-by changing the picture in man's mind and by revolutionizing his thought and wills." For such a purpose, the people bad to be freed of all tbose bonds which wbere holding them down in a state of perpetual bondage by the kings and the clergy who had connived to forge ce rtai n mp.taphysica l theories to thei r advantage . For example Mannu had ordained that ' He, the resplendent, for the sake of protecting all the creatures, assigned separate duties to those born of Hi s mouth, arms, thighs and feet. Teaching and studying the vedas, performing sacrifices and assis ting others in doing so, maki ng
gifts and receivi ng gifts; these he assigned to th e Brahmi ns. Tbe protection of tbe pe ople, gifts, perfo rming of sacrifices and stu dying o f Vedas, Don路attachment to sensual pleasures;
these he prescribed for kashatriy".
The protect ion of
cattle, gifts, sacrificing a.nd study of vedas, t rade, bank ing
and ag ri cultUre, to the Vaisyas; God allotted only one duty to sudras, to serve without demand the members of all the classes mentioned above. ' 39 38. Dr. Sher Singh Philosophy of Sikhism P. 20. 39. S. Kapu r Si ngh Blisakhi of Guru Gobilld Singh P. 393
15
SIKHlSM AND SOCl AL UPLIFT
Endorsing this theo ry, TlJ lsid as in his Ram Chari I Manas says . 'A Brahmin must be hono ured though devoid o f eve ry virtue and merit; but a sudra never, th o ugh distinguished for every virtue and learnin g.' 'Mannu gives
the same privileged position to the r uli ng class as well by prescribing in his book of Law that 'even an infant king should not be despi sed for he was a great god in hum an form and he should be rendered implicit submission alld ungrud ging se rvice' , indicating thereby a so rt of unholy al liance between the two upper classes 10 perpetuale thei r hold on the people . Though not in these terms but Gita too asserts that 'man qua man must act in the fr ame work of hi s prakritic nature alone' .路o And. what is amazing is that even in mode rn times th is type of stratification of society has been defended by such eminent persu ns as Dr. Radha Krishnan," No wond er, Nietzshe the no ted Germ an philosopher describes Man u's dispensations as ' holy lies to secure Bra hminic tyranny and expluitation of the people'. The Sikh scriptures denounce them in no different terms. Now, for a fundamental metamorphosis in tbe thoughts and wills of Man, it was imperative to demolish tbese theories forged in the name of God. Sri Guru Nanak Dev did so by telling tbe people that all of them high or low, have got the same rights to socio-spirit"al treasures because The they all are heir to the same DiVine Spirit. holy words of Nanak V, 'EK PITTA EKES KE HAM BARAK' i.e. 'the Lord God is our eternal Father and we all are bis cbildren', though seemingly innocent, were the pronouncement of a new age and a new society in whicb there is no room for exploitation of man by man and in which men and women alike, can have access to an y field of activity including the reading and teaching of Scriptures 40. Gila 14,56. 4 1. Radha Krishna. Eastern Religions and Thoughts P. 357.
16
SIKHISM AND SOCIAL UPLIFT
as also to tbe sanctum sanctorium of any of their holy places. The idea of unicity of God was not unknown or unsung before the advent of Guru Nanak, but, tbe real ru b came in when he preached the ' brotherhood of man.' Recognizing the true import of these word s Cunningham opines that, ,it was reserved for Nanak to perceive th e true principles of reform and t o lay those broad found at ions whi ch enabled his successor (Guru) Gobind (Singh) to fi re th e minds of his countrymen with a new nationality and to give practical effect to the doctrine that the lowest is equal wi th the highest, in race as in creed, in poli tical righ ts as in
religious hopes. 42 By the unreserved and unequi voca l condemnation of the contemporary wayward rulers and their priestl y classes as 'Dogs' and 'Butchers,' the Guru demolished the theory of their so-called 'Divine right' and made tb em answe rable to the people, tbe meanest of whom could now as pi re for the highest of office, on the strength of his merits.
He alone should sit on the throne who is fit to rule,43 said the Guru enjoining further that 'tbe outstandi ng trait in a ruler should be revereoce and fear of the will of the assembly of the elect'44 besides dedicatioo to impartial Justice'.'s And, as a reiteration of the principle of equality Guru Gobind Singh, says in one of his wri tiogs th at . A ki ng must apply the same laws to himself as he does to others.' These, then, in a broad sense, are the fundame ntal postulates of the society envisaged in Sikhism, By laying the 42. 43. 44. 45.
Cunningham: History of the Sikhs P. 34 Adi Gr.nth P. 1039. Adi Gr,nth P. 992. Adi Granth, Var Sa raDg M. 1.
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S IKHISM AND SOC IA L UPLIFT
founda tion of Pangat (Community Kitcben) and Sangat (Community prayer), Guru N anak took practi cal steps to bring down the commensal barriers of Hinduism and these effo rts strengthened and expa nded by tbe succeeding Gurus, helped t o build up "Community that was far more homogeneous, unified and integrated than the vertically graded and sharply stratified Jati Hindus . Tbe common appellat ion given to its members by Guru Gobind Sin gh immensely strengthened the sense of unit y and enabled them to share common objectives, adversity and suffering as also success and failure. '48 The three basic tenets lair! down in Sikhism for the healt h, hap piness and growth of such a society both at individ ual and corporate levels are: I. NAM JAPO, practice the discipline of the Name, 2. KIRT KARO, Engage in honest non-exploitive Labour,
3. VAND CH HAKO, Share your earnings with others. 'The first tenet inculcates the necessity for spiritual 'Sadhana' for the purpose of purifying and uplifting the individual soul to the full reali sation of its true essence by meditating o n God, the second enjo ins honest labour and as a co rrollary forbids all wealth and material possessions not acquired through honest and non-exploitive labour, and according to the third the wbole Community is morall> ent itled to the fruit s of sucb labour, not, indeed on grounds of equity o r economic Justice, which are amorphous and relative concepts, but, on the ground, that nO individual is spiritually complete.unles. be considers himselfaa part of the society as a whole.'47 46 . Nirajan Ray The Sikh Gurus & the Sikb Society P. 34. 47. S Kapur Singh, Guru Nanak and a Note on JAPU, a commemora.. tive Lecture given in 1975.
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srnHISM ~ND SOCIAL UPLIFT
Naturally enough, therefore, the concept of social service as a means to spiritual elevation is repeatedl y emphasised in Sikhism, so much so that< it is enjoined to be sine路qua-non for access to Divine grace: 'He alone would earn the Divine grace who engages himself in the service of the people,'" says Guru Nanak and Hhai Gurdas the Sikh Savaat, reiterates the same in his 路VaTs'. 'Cursed are o ne's hands and feet without service and in the absence thereof. All othe r religious deeds are of no avail.' In this cocnection a tradition connected with Guru Accord ing to it onCe when three Sikhs, Bishan Das, Ma nak Chand and Puru begged the Guru to give th em instruct ions for their own sa lvation and that of their families, the Guru bade them serve the people and induce their relations to do Ii kew ise. 4 9 Ram D ass is very tell ing.
To bring home the true import of the Sikhs' concept of social service, it needs to be stressed that, unlike in Quran and fundamen talist form of Christianity persons no t conforming to the Sikh tenets are Dot excluded from the benefits of such a service. And, above all, the di vine reward ,hat is promised to the Sikhs for the ir social service is not in the form of a 'paradise of one vast garden with ri ve rs of milk, honey and wine, where vi rgin s wi th swelling bosoms and modest gaze wo uld be at their beck and call '.'o The Sikhs, by serving the people, deem to serve th e Lord at 48. Guru Na nak: Adi Gractb P.
'9. Mac.uliffe II. P. 274, 50. Quran: LV 56-8 ixxviii 33 xxxvii. 48, as quoted in story of civiliza tion by with Durant. P. 179.
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SIKHISM AND SOCIAL UPLIFT
whose feet they seek just a little corner. 'My Sikhs desire not heaven: said Guru Ram Dass to Tappa, 'Heaven they deem not fit reward for their merits. Their minds are ever absorbed in God's love. That is their heaven aDd salvation .路'
51. Shri Guru Grantb Kosh. Khalsa Tract , Society. 1927.
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