Reminiscences & Some Reflections on Contemporary Sikh Issues
REMINISCENCES
My purpose is to talk today in the context of our present and share some thoughts on some things that are happening. We have strengths but we also have vulnerabilities. We are small in numbers and fragmented. Straws in the wind point in many directions. We cannot divine what is to come but my optimistic self gives the encouragement that we will find the right way forward as we always have done. My attempt will be to make us think things through – hopefully constructively.
Before I go to that part let me share with you that when Iqbal ji and I had talked about this conversation, he had mentioned that its timing is scheduled close to the shahidi divas of Guru Arjan. I had then speculated that I might start with some remembrance of the great Guru and then lead on to share my rambling notions. This intent of mine became a resolve when a few days later the controversy about the date of shahidi celebration broke.
Another thing that I do want to speak of is my deep sense of humility in talking to you all this evening. You are an informed group and I have no illusions about my ability to say anything profound or to influence your mature understanding. I would still request you to give some consideration to the range of perspectives that in some cases I may try to present before you. I would consider this evening well spent if we can take some little thing from our shared search and in time catalyze a chain of little ideas to blossom.
Guru Arjan’s ministry was from 1581 to 1606 – a period of 25 years; the longest till then for successor Gurus. It started when he was 19 and 42 years from the passing of Guru Nanak. He was born into and grew up in guru-ghar, the youngest son of Guru-father Ramdas.
The Guru thought of visions sublime. He ached for a world without hate – a world in which no one was excluded; where all lived in peace and harmony. His hymns give a message of universal fraternity – na ko bairee neh bigana sagal sang ham ko ban aaee – Kanra M V, p. 1299. He reiterated Sikhi as a path above the bondage of ritual beliefs and praxis – it was a quest in which believers were not Hindus nor Muslims but beings whose limbs and life belonged to AlehRaam, the one divine source of us all – na ham hindu n musalaman aleh raam kae pindd pran – Bhairo M V, p. 1136. He proclaimed that the search for connecting with the divine was not for seeking power over men or for the gift of liberation, it had to be to seek sublime fulfillment of love for the lotus feet of Akal Purkh – raaj neh chahoon mukat neh chahoon mun preet charan kamla re. A seeker had to be inspired by love divine to relate to others in peace and harmony.
At the collective level, he presented two visions. He picked be-gam pura sehr kau nau – a dream town of Bhagat Ravidas where all could pray to their deity without fear, walk around freely and co-citizens lived and loved the fraternity. In a similar though a far more definitive strain Guru wrote his mini epic poem in Sri Rag that talks of halemi raj saying: hun hukam hoa mihrvan da. pai koay na kisai ranjandaa. sabh sukhalee vutheea ih hoa halaymee raj jio – the Mehrvaan has now commanded: no one shall cause harm to anyone. All will abide in peace. Let the rule by benevolent, humble and modest– halemi raj – prevail.
Guru explains – sun gala gur peh aya — naam daan isnaan dirhaya – I heard of the Guru, and so I came to him. I fell at his feet to please and appease him. The true Guru was kind to instill in me the virtues of Naam, charity and inner cleansing. The Guru then put me through the process of self cleansing and I won over the panch doot. [rakh pita prabh merai]
That done – mai badhee sach dharam sal hai. gursikha lahda bhal kai. pair dhova pakha fayrda tis niv niv laga paey jio – I have created dharmsal rooted in truth. I seek out Guru’s Sikhs, and bring them into it. I wash their feet, wave fan over them and bowing low, I kneel before them.
Societies rise or fall by the quality of leadership that they have. In his vision, the leader has to show proof of demonstrated internal purity and his role is to find the exemplars, bring them to share his vision of humility and modesty, start serving the exemplars so that they can lead the rest through the process of societal transformation unhindered – a vision far removed from the grievously corrupt and oppressive dispensations that people then endured. And think of leadership style of leading through seva – not in management books or in the manuals of so designated public service elites?
But the Guru had his detractors. Prithi Chand, his brother was aggrieved at his choice as the successor Guru by Guru Ramdas and made it into a personal vendetta against Guru Arjan. He declared himself as the rightful Guru and set up a separate sect that was called by mainstream Sikhs as minas [base, low]. It is also said that wide circulation of spurious bani hastened Guru Arjan to compile the Pothi Sahib to safeguard the authentic bani of Gurus with some selected additional compositions by other saints and holy persons. He tried to cause harm to the Guru and their hostile acts find mention in SGGS. One of these relates to the conspiracy of Prithia with Sulhi Khan to finish the Guru off but the plot came to be known. The Guru writes that Sikhs asked him to do something but that he decided to leave it to God. Sulhi did not succeed, and was roasted alive when his horse tripped and fell into a burning kiln.
Guru also has mentioned that memorandum against him was proved false and the slanderers came to grievous loss. The reference is said to be about a complaint made to Akbar that the Granth under compilation had verses derogatory to Muslims and Hindus. The Guru sent Baba Budha and Bhai Gurdas to answer any questions. Akbar was satisfied and the complaint was dismissed.
Towards end of Akbar’s rule influential Muslim clerics like Shaikh Ahmed Sirhindi started advocating control of spread of Sikhi before it became a threat to Islam. Jahangir recorded in Tuzk i Jahangiri that ‘a Hindu named Arjun had captured many simple-hearted Hindus and even ignorant and foolish Muslims — having handed over his houses, dwelling places, and children to Murtaza Khan and having confiscated his property I ordered that he should be put to death with tortures.’
Despondent – oooon – he resolves the riddle – kiaa keheeai kis aakh sunaaeeai j kehanaa s prabh jee paas sabh kishh keethaa teraa varathai sadhaa sadhaa teree aas: What shall I say, unto whom shall I speak, asks the Guru? He answers saying when faced with who to talk of your inner turmoil and what to say, turn to God, say what you have to. All that happens is by His will and I, always and every time, lean on Him – Asa M V, p. 382. Ever inspired, the Guru goes through the inhuman tortures with blissful fortitude with only words expressing tranquil acceptance of divine will on his silent lips ‘tera bhana meetha laagey, har naam padarath nanak mangey.’
This was the shahidi that last month was made to fall on two dates 5th and 16th eleven days apart, not because it happened twice but because our leadership in their pursuit of political points, decided that a public display of the relative strength of two differing groups was in order, no matter if it in some manners may reflect poorly on us and our professed love and respect for the Guru. It even created a diplomatic situation when Pakistanis refused visa to the jatha sponsored by the SGPC on the plea that the PSGPC was celebrating the shahidi divas on the 16th – but why worry – so karta chinta karai jin upaya jug.
I have to admit that this episode did influence my choice of issues for our conversation today. The few topics that I have picked have all been in the news in the last month or two. They are indicators of some of our contemporary or emerging tensions, even if they may lie just at the periphery of our core concerns, and need to be spoken about and discussed. I hope you find them worthy of consideration.
NANAKSHAHI CALENDAR
Some calendar systems:
Calendar is a method to categorize time into periods such as days, weeks, months, years, etc. A Solar day is determined by the daily rotation of earth and a solar year by earth`s revolution around the sun. A Lunar month is reckoned by moon`s revolution around the earth. Year, day and lunar month are called natural divisions of time. The hour, week and the civil months are conventional divisions.
Western/Christian Calendar
Circa 50 BCE Julius Caesar had asked Pagan priests in Rome to design a calendar that was more accurate than the ones which were in use at the time. This calendar came to be known as Julian calendar. During Christian era, the calendar was adjusted so that birthday of Jesus Christ in the year 1 BCE fell on Dec 25.
Julian calendar was long by about one day every 128 years and by the late 16th century this error had accumulated to 10 days. Pope Gregory XIII commissioned a study to correct it and prevent drifting in the future. The solution was to make only century years divisible by 400 (e.g. 1600, 2000, 2400 etc.) to be leap years. Roman Catholic countries corrected the calendar by making Oct 15 follow Oct 4 in 1582. This corrected calendar is known as the Gregorian calendar. England converted to Gregorian calendar in 1752 and Greece in 1923 though most Eastern Orthodox Churches continue to use Julian calendar and currently celebrate Christmas on Jan 7 and New Year’s Day on January 14.
The Jewish calendar is moon-based. An additional month is added every third or fourth year. Thus, their year is of 354 to 385 days in duration. The calendar is based on Jewish belief that the universe was created in 3761 BCE.
The Mayan calendar uses a complex five number format. e.g. 6.19.18.1.5. The first number represents Baktun, an interval of 144,000 days, almost 400 years. The second set of numbers indicates Katun (generations) of 7200 days, almost 20 years; the next set is Tun (years) of 360 days; then Uinal (month) of 20 days and finally Kin (days). The example is for a total of 1,007,305 days from inception in 3114 BCE when they believed Venus was born. Their anticipated end of the world is 2012-DEC-21 or 13.0.0.0.0 in their notation.
The traditional Zoroastrian calendar had 12 months of 30 days. Later 5 gatha days were added to the final month to make a 365 day year. The base year for the calendar is coronation of the last Zoroastriaa King in 631 CE. Initially, an additional month of 30 days was added once every 120 years to make up the difference between a calendar year and solar year. The Zoroastrians in India stopped adding one month in 1129 CE and their New Year has been gradually moving earlier from its original date in mid-March to the July/August now. A new system following Gregorian calendar with New Year permanently fixed on MAR-21 is now used by Zoroastrians around the world, except India.
Islamic calendar is a lunar calendar that repeats itself every 30 years. Each month begins with the visible sighting of the crescent of the new moon. A month is often delayed from the time that astronomical calculations would predict by a day. It is based upon 622 CE when Prophet Muhammad had to flee from Mecca to Medina.
The Bahá’í calendar is a solar calendar, at present synchronized to the Gregorian calendar, with regular years of 365 days, and leap years of 366 days. Years are composed of 19 months of 19 days each, (361 days) plus an extra period of “Intercalary Days” (4 in regular and 5 in leap years). Years in the calendar begin at the vernal equinox, and are counted with the date notation of BE (Bahá’í Era), with 21 March 1844 CE being the first day of the first year.
Two calendars widely used in India today are the Vikrama [Bikrami] calendar followed in Western and Northern India and Shalivahana or Saka calendar followed in South India, Maharashtra and Goa. The zero year in Vikrama calendar corresponds to 58 BCE and in the Saka calendar to 78 CE. Reckoning chronology or dates of events in Sikh history was generally based on the Bikrami Sammat though Muslim chronicles and historical records used the Hijri system. Since the advent of British, the Western calendar has mostly been used.
Bikrami calendar follows solar tropical year of twelve lunar months. Thus the lunar year is of 354/355 days as against 365/366 days in the solar year. An extra month therefore is added every 2/3 years to bring the year in line. Traditional week is seven days [vaar] and divisions of a day are pahir [3 hr], ghari [1/8 pahir or 22.5 min] and pal [l/60th of a ghari or 22.5 sec].
Most Sikh festivals such as birth, installation and death of the Gurus were indicated by lunar dates termed tithi or thit. Sikhs also observe the first day of each month as sangrand festival. Baisakhi and Maghi are celebrated on sangrand day of these months. Gregorian solar year is shorter than the Indian solar year by 23 minutes and 44 seconds. This difference causes the Christian year to advance by one day over the Bikrami era every 60 or 61 years. Added to this the adjustment of 11 days due to change over from Julian to Gregorian made in 1753, the date of Baisakhi in 1699 fell on 30th March that year.
A Sikh calendar based on the start of the Khalsa Era in 1699 with year beginning on Baisakhi and following the Bikrami system except for reckoning the years started some time back. This has been replaced by Nanakshahi calendar, a solar calendar with year length the same as Western calendar developed by Pal Singh Purewal, a Canadian computer engineer, now resident in Edmonton, CA.. Both Nanakshahi and Khalsa eras are exclusively Sikh in origin and closely follow the Bikrami calendar except that their annual sequence starts from the birth of Guru Nanak and the Khalsa respectively.
SGPC initially implemented the Nanakshahi calendar in December 1999, despite an Akal Takht directive to wait till a general consensus within the Sikh community emerged on the issue. Later SGPC backed down but it finally implemented the calendar with the consent of leading Sikh organizations in March 2003.
Nanakshahi Calendar: Sense & Sensibility by Kirpal Singh
Bhai Randhir Singh had tried to find out correct dates with the help of Bhatt Vahis and compiled Gurparnalis, published by the S.G.P.C. But more scientific work of Karam Singh who wrote “Katak Ke Vaisakh” to find the correct date of birth of Guru Nanak and “Gurpurb Nirnay” in which he has discussed and worked out the birth dates, succession dates and death dates, of the Gurus. His findings are mostly considered correct. He has correlated these dates to the common calendar.
Karam Singh wrote in Gurpurb Nirnay (published by Patiala state, 1912) that if we celebrate Guruprbs by lunar calculation we shall be celebrating the day either before or after the actual date and that the exact date can be found by solar calculation only. Prof. Sahib Singh wrote in 1948: “Having lunar calculation the Sikhs had started believing in tithis, which is against the Sikhs way of life (Gurmat). We should delink Gurus from lunar calendar”.
Recently the new Sikh Almanac, popularly known as Nanakshahi Jantri, has made two fold reforms. The Bikarmi dates relating to the Gurus have been converted to Christian calendar and uniformity in the length of months has been brought. Though Amavas and Puranmashis have been shown in the Nanakshahi Jantri but the Gurpurb dates have been delinked from lunar calculation.
Resistance to the calendar by some groups however continued. In Jan 2010, Akal Takht announced changes that diluted the intent of the calendar to fix the dates of important days. The Calendar as approved in 2003 had three moveable dates that will continue to be observed per the Vikrami calendar. These were:
1. Parkash Guru Nanak on Kattak full moon day
2. Diwali or Bandi Chhor Divas on amavas
3. Hola Mohalla on full moon day
In the changes to Nanakshahi calendar approved by the executive committee of SGPC and announced by Giani Gurbachan Singh, jathedar of Akal Takht in January 2010, the birth and martyrdom day of Guru Gobind Singh, death anniversary of Guru Arjan Dev, Gurta Gaddi Diwas of Guru Granth Sahib and sangrand would be observed as per Bikrami calendar.
The Jathedar claimed that the amendments had been made on the recommendations of a two-member team comprising SGPC president Avtar Singh Makkar and chief of Gurmat Sidhant Parcharak Sant Samaj Harnam Singh Khalsa on the suggestion of an 11-member committee.
There was widespread disagreement by the proponents with the way the matter was handled and it came to a head preceding the celebration of Shahidi Divas of Guru Arjan in 2011 when SGPC and Akal Takht announced Jun 5th as the date and DSGMC stuck to Jun 16th per 2003 Nanakshahi calendar. PSGPC & AGPC decided to go along with the 16th.
In one of the Gurdwaras in Edmonton, CA the day was celebrated on Jun5th. Tejinder Singh Lamba visiting Edmonton talked to Pal Singh Purewal who explained that this Gurdwara has to follow Akal Takht directives per their constitution but the other Gurdwara was going by the 2003 calendar. Let me explain that most of the Diaspora Gurdwaras actually celebrate most festivals on a weekend close to the date though many Gurdwaras have special evening service on Diwali and New Year’s Eve. They actually only would like one of the festivals to fall on a day close to Christmas so that the kids do not feel left out of the pervasive festive spirit that they see all round. So when they fight for fixed dates, they are doing it for us here or fighting for some elusive principles. Sikh calendar industry is doing pretty well with fixed or changing dates.
We are quite used to the edicts of Akal Takht being flouted by segments of the sangat. The problem is less with the dissent than with the choice of calendar as a test case and the mode of dissent. To me two things seem important. One that choice of any method of protest that places the memory and respect for the Gurus at stake is not right. That Pakistan would deny visa to pilgrims in the circumstances was expected but that it happened only shows how bad we let the situation get. Where and why do we go wrong? Unfortunately these stories have a repetitive ring of our politics at play.
Those picking 5th of June talked of Akal Takht advice whereas those picking the 16th were emphatic about allegiance to Akal Takht but that Jathedar is not Akal Takht! They claimed that the Jathedar had caved in to political pressure. Possibly yes but then the pity is that Gurus had created an institution that has to be managed by men with all their attendant potential for committing mistakes, not a speaking Takht!
If this episode has any lesson, it is recognition that while sant samaj could be mired in tradition and prone to promote vedantic slants, Akal Takht Jathedar could be amenable to the pressures of politicians and our new breed of cross cultural intellectuals who are plentifully present on all sides of the divide may also be not above promoting their own pet themes in the name of cleansing understanding of Sikh thought and praxis. Examples are plentiful and in the main they suggest a mixture of ideological struggle between orthodoxy, identity and scientific and rationality related world views trying to to assert their influence over Sikh thought and praxis. A question is: if most calendars were an attempt to provide a veneer of rationality to tradition or calendars were introduced as instruments to break with tradition in the name of rationalization for a mix of motivations.
I may mention that some sects celebrate important festivals on different dates due to differing historical perspectives. In such cases developing consensus has been a drawn out process. As example the Faith and Order Commission of the WCC succeeded in developing a consensus on the date of Easter only in 1997.
In our case we are creating differences in the process of resolving them. I do not think that SGPC or DSGMC and least of all AGPC are symbolic of our new sects. Let us not lose our sense of proportion. If we look at it dispassionately, the calendar is only a sanitation issue by no means a core issue and should not be used to create permanent schism.
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Date in Nanakshahi -> Nanakshahi in CE/Bikrami in CE [2011]
Chet 1 March 14/14
Vaisakh 1 April 14/14
Jeth 1 May 15/15
Harh 1 June 15/15
Sawan 1 July 16/16
Bhadon 1 August 16/17
Asu 1 September 15/17
Katik 1 October 15/17
Maghar 1 November 14/16
Poh 1 December 14/16
Magh 1 January 13/14
Phagun 1 February 12/13
Bikrami dates in 2011/Nanakshahi:
Parkash Sri Guru Gobind Singh Ji 11 Janurary and 31 December/5 Jan [ns]
Shahidee Jor Mela Guru Arjun Dev Ji 5 June/16 June[ns]
Sri Guru Granth Sahib Ji Gurghaddi Divas 28 October/ 20 Oct[ns]
Shahidee Jor Mela Guru Tegh Badhaur Sahib Ji 29 November/24 Nov[ns]
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Sikh Scripture contains three compositions titled Thitti devoted to the lunar days. The one by Guru Nanak recounts day of the waning moon and makes no mention of Purnima. In those by Guru Arjan and Kabir, the word is used metaphorically.
Kabir says on Purnima: Poonio the full moon fills the sky, diffusing its power through gentle light. [However] God remains firm and steady [unchanging] from beginning through middle to end. [Knowing this] Kabeer is immersed in the ocean of peace – Poonio Pooraa Chandh Akaas Pasarehi Kalaa Sehaj Pargaas Aadh Anth Madhh Hoe Rehiaa Thheer Sukh Saagar Mehi Ramehi Kabeer – Gauri Thiteen, Kabir – p. 344. Fullness of the moon reminds Kabir of the Supreme Being who unchangingly pervades the creation, an ocean of peace Kabir is lost in.
To Guru Arjan Poornima is sign of the perfect Prabh: Perfect Prabh is just one; all-powerful cause of causes; kind and compassionate to all beings and creatures; His protecting hand over all. Treasure of excellence Lord of the universe; acts through the Guru. The inner-knower, the searcher of hearts, all-knowing, Prabh is unseen and immaculately pure. The supreme, transcendent Lord, knower of all ways and means is support of his saints and has the power to give them sanctuary. All day, I bow in reverence to Him. Not understanding his unspoken speech, I meditate on his Feet. Nanak has taken sanctuary of Prabh, savior of sinners, master of the abandoned – Pooranamaa Pooran Prabh Eaek Karan Kaaran Samarathh Jeea Janth Dhaeiaal Purakh Sabh Oopar Jaa Kaa Hathh Gun Nidhhaan Gobindh Gur Keeaa Jaa Kaa Hoe Antharajaamee Prabh Sujaan Alakh Niranjan Soe Paarabreham Paramaesaro Sabh Bidhh Jaananehaar Santh Sehaaee Saran Jog Aath Pehar Namasakaar Akathh Kathhaa Neh Boojheeai Simarahu Har Kae Charan Pathith Oudhhaaran Anaathh Naathh Naanak Prabh Kee Saran – Thitee Gauri M V, p. 300
Thus in both these references Poornima is symbolic of the perfect Prabh. In Sikh belief, days spent in remembrance of the Perfect One are alone regarded auspicious. Poornima seems to be one such day. However, by custom Puranmashi has come to be observed in Sikh places of worship with special gatherings and services. A marked feature is ablutions by pilgrims in sarovars, the holy tanks. [encyclop]
Guru Nanak says: Moon is hidden in the sky on Amaavas. Understand and contemplate the Shabad, wise one. The moon in the sky illuminates the three worlds while the Creator looks on as he creates. One who gets illumined by the Guru, merges into Him whereas the self-willed manmukhs are deluded, coming and going in reincarnation – amaavasiaa cha(n)dh gupath gainaar boojhahu giaanee sabadh beechaar saseear gagan joth thihu loee kar kar vaekhai karathaa soee gur thae dheesai so this hee maahi manamukh bhoolae aavehi jaahi – Bilawal M I, Thitee, p. 840
My soul is at peace on Amavas; the Divine Guru has blessed me with contentment. My mind and body, cooled, soothed, in intuitive peace and poise have got engaged in serving God – Amaavas Aatham Sukhee Bheae Santhokh Dheeaa Guradhaev Man Than Seethal Saanth Sehaj Laagaa Prabh Kee Saev – Thitee Gauri M V, p. 300
PANCHAMI is the fifth day of either phase [vadi waning or sudi waxing] of the moon. Panchami of the sudi, is considered an auspicious day in the Hindu tradition. In the three Sikh hymns entitled Thitin/ Thiti devoted to the lunar days of the month, men are exhorted to live unattached in the material world and by being devoted to the Name. By custom, however, Panchami, particularly of the bright phase, is observed in some of the gurudwaras when special divans take place. Devotees forgather from distant places to offer homage and make ablutions in the holy tanks.
Basant Panchami (fifth day of the bright phase of the moon in the month of Magh) falling in late January or early February is marked by special celebrations, especially at the historical Gurdwara at Chheharta and at Gurdwara Dukh Nivaran Sahib, in Patiala. On that day women generally dressed in yellow garments and men wearing yellow coloured turbans join the festival. In Lahore, a largely attended fair used to be held until the partition of 1947 at the Samadhi of Haqiqat Rai, the martyr, who was executed on the Basant Panchami day in AD 1734.
AMAVAS, massia is the last day of the dark half of the lunar month when the moon remains entirely hidden from our view. The word signifies coming together in one line of the sun and the moon. Different days such as panchami (fifth), ekadasi (eleventh), puranmashi (fifteenth, moon full) and amavas assumed a special significance in the Hindu tradition.
In Guru Granth Sahib three compositions titled Thiti or Thitin with couplets matching lunar days occur. Burden of these compositions is that only that day is auspicious and well spent which is spent in meditating on the Divine Name and in doing good deeds.
Although there is no ritualistic or formal observance prescribed in Sikh system for Amavas, the day is marked by special congregations in gurdwaras. Devotees gather for ablutions in sarovars, the holy tanks. The shrines at Tarn Taran and Muktsar attract pilgrims from long distances.
SAN GRAND, sankranti in Sanskrit, is the first day of each month of the Indian solar calendar, based on the shifting of the sun from one house (rasi) to another. From quite early in human history, the sun, and its satellites, the planets, came to be regarded as capable of influencing the destinies of human beings. In the Sikh metaphor, the Guru is the Sun which illumines the mind of the disciple and the world – mitti dhund jag chaanan hoa —-.
Guru Nanak and Guru Arjan composed Baramahas or calendar poems with stanzas devoted to each of the twelve solar months. Guru Nanak in his poem describes the natural landscape from month to month along with the yearning of the bride (devotee) for God, the Beloved. In Guru Arjan`s stanzas is rendered the mood of the devotees in each month. To quote Guru Nanak : The month of Chet (Chaitra) is marked by Basant (Spring) and blossoming —-. Both of them in the end say that each moment, day or month spent in meditation on the Name brings bliss. Besides the Name, no other propitiation or worship will help. But, in course of time, the practice of celebrating the Sangrand (Sankranti) entered the Sikh way of life, if only to provide an occasion for the recitation of one of the Baramahas.
Special divans take place at gurdwaras when Guru Arjan`s Baramaha is read. Individuals who cannot join the recitation in gurdwaras, may say the Baramaha privately. In homes where the Holy Book is ceremonially installed special services will be set up to mark the day and families will gather to listen to the Baramaha being recited from Scripture.
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Train journey derailed, Sikh pilgrims walk into Pakistan – 10/6/12
PTI
Indian officials blame it on a mix-up due to “communication gap”
Around 200 Indian Sikh pilgrims crossed into Pakistan on foot via the Wagah land border on Saturday after a mix-up prevented them from travelling across the frontier by train, officials said.
The Sikhs, during their nine-day stay in Pakistan, will participate in the ‘Jore Mela,’ held every year at Gurdwara Dera Shahib in Lahore to mark the martyrdom of Guru Arjun Dev.
Some 500 Indian pilgrims were unable to travel by rail after Indian authorities refused to receive a train sent by Pakistan Railways, Pakistani officials said. However, Indian officials told PTI that a mix-up had occurred due to a communication gap. The pilgrims were subsequently given permission to cross the border on foot, they said.
Fraz Abbas, Deputy Director of the Evacuee Property Trust Board (EPTB) that is responsible for maintaining shrines of minority communities, said, “The Indian authorities had not told us about not their allowing the ‘yatris’ to board the Pakistani train.”
Kirak Singh, who arrived from Amritsar, said the pilgrims had waited at the Attari and Amritsar stations for several hours on Friday to be allowed to depart for Lahore. “At 5 p.m. we were told to go home as we were to travel to Lahore on Saturday.” He said the pilgrims had protested at the two stations.
The Indian Sikhs urged the governments of India and Pakistan to make “hassle-free arrangements” for pilgrims.
The ETPB also said the Shiromani Gurdwara Parbandhak Committee, the representative body of Indian Sikhs, had not informed it of some amendments it made in its annual calendar of events in Pakistan.
An ETPB official said: “We follow the Nanak Shahi calendar, which is recognized by the two countries as well as other countries where Sikhs are living. Under this calendar as well as bilateral protocol, we had informed the Indian government of arrangements and the arrival of yatris.
“We also asked the Pakistan High Commission in New Delhi to issue visas to those intending to participate in Jore Mela.”
The ETPB has made free food, security, transport and lodging arrangements for the pilgrims.
Under an agreement signed by New Delhi and Islamabad in 1955, a total of 1,000 pilgrims can visit Pakistan to attend Jore Mela every year.
http://www.thehindu .com/news/ national/ article3509740. ece
Jagpal S Tiwana
COSMOGRAPHIC BANI & ETHNOCENTRIC SIKHS
A case is often made by some well wishers of Sikhi that Guru Nanak founded Sikhi to have cosmographic scope. In other words Guru Nanak intended Sikhi to be spread across the globe but that Sikhi has now become ethnocentric relevant mainly to Sikhs that are by and large a Punjabi ethnic community treasuring the Punjabi culture. They also lament that ‘If Sikhi had continued on what gurus taught and what was embedded in SABD Guru, Guru Granth Sahib, there would have been close to 400 million people scattered all over the globe who take the wisdom contained in gurbani as their guiding spirit. Since Sikhi was hijacked to a religion with ethnocentric scope and practices, the SGPC began to give a number of about 5 million Sikhs total. If this is true one should call it a Sikh genocide occurring in the hands of our own clergy class.’ [Harbans Lal]
That Bani is cosmographic is absolutely correct. Gurus were inclusive. They thought, talked and sang of the diversity that is inherent in creation. It is part of divine dispensation. In their prayers they sought the well being of one and all – sarbat ka bhala. Their path is open to all and the doors to connect with the divine are accessible to the best and the worst among us. Jagat jalanda needs to be saved. Human condition needs continuous amelioration.
What is said above about our ethnographic fixation has an element of truth in it and similar comments have been made by others in different contexts. I recall an article by Alice Basarke, who had made a fairly cogent case that confusing observance of Punjabi culture as an integral part of lived Sikhi is not helping and in fact was becoming a cause for alienation among the youth in the Diaspora. Nanak Singh Nishtar too strongly defends the Deccani Sikh model, who have distinct Sikh identity, are observant but otherwise are not separated from the communities they are part of. Hemadri Bannerjee has documented the diverse identities evident in residual pockets of Eastern Sikhs.
I spent a little time with Sikligar Sikhs in Western UP, saw their homes, Gurdwaras, met with Tyagi village bosses and even witnessed the scene of a newly wedded girl departing from her home and village to her new abode. What struck me was that the Sikligars, even though they started out at the fringes of village society, seemed to have developed a place for themselves as part of the abadi and carved out an interface of reciprocity with the Tyagis. The bride was dressed in bright Sikligar attire, sported a long ghunghat and the songs they sang were in their tongue that had little in common with ethnic Punjabi. So while in their Gurdwara service they were being taught to use Punjabi, they seemed to treasure their nomadic culture even as they were adjusting to the other societal pressures as well as gentle nudges promoting Punjabi Sikhs as role models.
It is important for all Sikhs to learn gurmukhi so that they can read their religious texts even though transliterations in Urdu, Hindi and now in English are accessible and at least the Urdu and Hindi versions have been in use for quite some time – in fact Urdu text for much longer. This is however not part of the issue though it does often get linked by default if not design in some of our minds.
Staying connected with their Punjabi roots and culture is important for Punjabi Sikhs and for non Punjabi Sikhs to have some familiarity with it. The reasons are many – the faith grew and blossomed in that cultural milieu and it is important for us to understand the ways in which it may have influenced our theology and history; Gurbani uses a vast array of Punjabi cultural metaphors especially when dwelling on rites of passage and some Punjabi dialects are quite liberally used. That may not imply that because at this time most Sikhs are of Punjabi origin, Punjabiat defines or is critical to Sikh religious life; nor does it imply that Punjabi culture defines or will continue to define the totality of Sikh cultural heritage.
Another unanswered [or perhaps unasked] question is about the characteristics of this cultural milieu that we are talking of. It was pretty mixed even in the time of Guru Nanak. To wit his comment about koojaa baa(n)g nivaaj musalaa neel roop banavaaree ghar ghar meeaa sabhanaa(n) jeeaaa(n) bolee avar thumaaree does not reinforce the optimism in the ability of the cultural symbols to stay stable enough to aid transmission. We have to see to what extent we want to hitch the Sikhi wagon to any cultural brand and if we do it, we should think if we wish any cultural appurtenances vital to understanding of our belief system or praxis that we would then like to preserve and persevere. If it is only the language, it is like walking on thin ice – it can melt away, change, and leave us fending for ourselves.
An issue that is likely to come up as we go forward is about the renewal and evolution of Punjabi culture. Our assumption of its ownership might save it from early extinction as it seemed to be headed half a century back. For it to survive and gain relevance, it will have to move beyond bhangra and phulkari. We will have to explore what made Punjabi culture, its distinct characters, its contribution to bind people together, its role in their creative works and its help in their intellectual, emotional and spiritual growth and build on it. There are a variety of initiatives in evidence but these are still difficult to be labeled as creative or profound even by a sympathetic observer.
There are vague references to Sikh culture in some writings but no credible work has been done to identify its contours. H S Dilgeer titled one of his books ‘The Sikh Culture’ but it hardly says anything other than some clichés on the subject. While we can identify the contours of Sikh culture from a purposive study of scriptural literature, tradition and commonalities in Sikh living in diverse settings but we have to be careful lest we end up introducing a manual of cultural observances in addition to SRM. Yet levity apart I would like scholarly search for character of Sikh culture because I do have a sense that despite some rigidity we are changing more than we think or realize.
There is one phenomenon that I am hesitant to label culture related because it has been strongly advocated as observance related. The ferocity of its enforcement in an almost tidal wave of rebellious behavior by the youth also is rather baffling unless it is the feudal in us. I am referring here to privileges like leaders, electors and entry into Sikh minority institutions. The way things have evolved our inclusively selective model of institutional management and sharing of privileges seems to have become domain of those visibly observant. This double jeopardy of getting excluded from participation in religious leadership and institutions and also denial of access to economic opportunities because of lax observance could lead to an exodus out of Sikhi the same way as at one time it had led to exodus into Sikhi – though the mix of reasons in the two situations will not be quite the same. Is it acceptable at theological level – a difficult and controversial poser but the more likely answer from gurbani would be, no.
Having explored some complexities of our ethnicity, let me now turn to the other assertion by Harbans Lal that if Sikhi had stayed the course, we could have been 400 million. Even as my vision of Sikhi is a faith that has its share of internal diversity, I do not have the optimism to accept such a beckoning estimate. I understand he means to expand the definition of Sikh to include all who draw inspiration from SGGS, be they keshdharis, monas, sehjdharis, or any other mix. Now that is the subject of our most contentious debate currently and even though the opinion is moving in the direction of some kind of inclusive model, I am not sure if this can change our numbers. It did not happen earlier and is not likely to happen now. If this were to have happened the modern history of Punjab would have been less divisive and that of Sikhs less painful.
Another complexity is that many societies do not collect religious affiliation as part of census data. There the affiliations are derived from secondary sources which can be only indicative of a trend because many stay at home practitioners do not figure in such sources and some of those figuring may be following multiple persuasions. I have known Christian Pastors who also are also Buddhist monks, Baha’is who are also regular church goers, members of inter-faith marriages who have still to make up their minds and so on.
Nonetheless we must take the right message home. Sikh dispersal at the scale we are seeing is a historic phenomenon. This change will increase and intensify our diversity and generate not only clamors for shared leadership and decision making but also for defining ethnic linkages and accommodative ecumenical approaches. If we can do that, may be the numbers change.
Among different factions of the Akalis, one faction, right from the pre-partition days, has consisted of what I call ‘homelanders’.26 By ‘homelanders’ I mean those who have always advocated the idea of a sovereign Sikh homeland,27 whether within the Union of India or outside it. The homelanders are the Khalistanis in today’s context. The intellectual godfather of the homelanders in post-independent India was late Sirdar Kapur Singh,28 who created a following in the different universities of Punjab and among a section of Sikh intelligentsia.
So far as the issue of the Sikh community being a nationality is concerned, it seems to me that there has been a lot of confusion among the Sikhs over this issue. Firstly, the Sikhs belonging to parties like the Congress and the Communist parties have rejected this idea. Secondly, both among the leaders and members of the SAD, there has been a section which did not support this idea, for example, Jivan Singh Umranangal and his followers. Therefore, the question that arises here is : Should the Sikhs be denied the status of a nationality just because some Sikhs, both Akalis and non-Akalis, are opposed to this idea ? However, a more complex question that needs to be answered is : If the Sikhs are a nationality, what are, then, the Hindus living in Punjab, and what is this thing called the ‘Punjabi nationality’ or Punjabiyat ?
Before I come to my own views on these questions, I would discuss the views of those Sikhs and Western historians who claim that Sikhs are a nation. Paul R. Brass29 quotes Cunningham who put forth this view right in the beginning of this century. He also quotes Ganda Singh and Khushwant Singh, the two Sikh historians of eminence, who express the same view. Cunningham talks of the development of the Sikhs “from a sect into a people under Guru Gobind Singh, and from a people to a nation under Ranjit Singh.”30 Khushwant Singh writes of the struggles of the Sikh forces against the British in 1848 as a nation rising in arms, and of the second Anglo-Sikh war of 1848 as a national war of independence.31 Ganda Singh goes further back and finds Banda Bahadur a hero of the Sikh nation in early part of the 18th century because of his struggle and victories against the Mughals. He writes :
“Although the successes of Banda Singh were but temporary, there was a revolution effected in the minds of people of which history often fails to take notice. A will was created in the ordinary masses to resist tyranny and to live and die for the national cause. The example set by Banda Singh and his companions in this respect was to serve as a beacon-light in the darker days to come. The idea of a national state long dead, once again became a living aspiration… 32
To begin with, Brass does not seem to agree with this viewpoint of the historians. He believes that : “The Sikh historians and politicians have been engaged in a process of symbol selection from the events of the past, adapting those which would best support contemporary Sikh self-consciousness and rejecting those which would not.”33
While talking of inconvenient symbols, he points out “a characteristic lack of congruence in pre-modern times between the corporate spirit of the people and the factional divisions of their leaders”, “between the loyalties of fighting forces and the treachery of commanders”, etc. He satirically mentions the alliance of the “cis-Sutlej kingdoms” with the British from 1809 against trans-Sutlej Sikh powers, and of the cis-Sutlej Sikh kingdom having turned the tide in favour of the British rule during the mutiny of 1857, thereby securing British imperialism in India “for another century” and the “loyalty” of surviving Sikh kingdoms to the “British Raj” during the nationalist movement and their “opposition to the main Sikh nationalist organisations and the internecine conflict.”34 However, what is interesting to note is that when Brass concludes his arguments, he tends to agree with the view of historians mentioned above : “Modern nations are any way built more upon the selection and manipulation of symbols from the past than the persistence of real political structures into the present.”35
If one agrees with Ganda Singh’s proposition that Banda Singh’s victories, though short-lived, created national consciousness among the Sikh people and an aspiration for a nation state, and if one goes by this criterion, then the period of the Sikh national consciousness must start with the sixth Guru, Hargobind, because he was the first to wage some battles against the Mughals. In any case, this period can be said to have started with the creation of the Khalsa Panth (1699) by Guru Gobind Singh who not only gave the community symbols of physical differentiation, but also prepared them to fight militarily the tyranny of the Mughals. As for Khushwant Singh calling Anglo-Sikh wars as wars of (Sikh) national independence, one must point out, as does Brass, that during these wars a part of the community had aligned with the British and, therefore, the wars were, in part, wars within the community. This makes a labelling of these wars as ‘national’ a bit problematic. [gopal singh in his ioss article on sikh nationality]
SIKH HOMELAND
This ethnographic longing is also fuelling our ethno-nationalism and call for Sikh Homeland is again being made. On June 11, 2011 an announcement setting up an International Coalition for a Sikh Homeland was made at a Freedom Rally in London. The Coalition comprises Sikh professionals from the UK, Canada and the USA and a network of Sikh organizations with representatives in 25 countries.
Their target for the next years is to extend their network to 50 countries and make a credible case for an independent Sikh homeland, document the advantages of such a state to Sikhs and the international community, to visually demonstrate what it will look like and ascertain Sikh support through a pole. Sikh Federation, UK promises a pluralistic state that offers all the freedoms to its citizenry, be a model of miri piri, promoter of universal well being, champion of human rights et al. They want to additionally explore how Sikhs can secure justice in their various settings.
Since the matter has been raised in the Diaspora there could be a tendency to question their locus standi in the matter. Let me explain that the Diasporas place great importance on their homeland due to ethnic and cultural associations. Both the issues that we have talked of so far have strong Diaspora involvement. So has this one. It is obvious that the Diaspora groups do have considerable leverage in Sikh affairs. Coupled with this there is increasing recognition that organized ethnic Diaspora communities are becoming an inevitable feature of the international system, capable of legitimately bypassing the governments of their homelands and hosts to engage with third-party states and international organizations directly on behalf of the entire group. This has brought increased recognition to the Diaspora communities in politics of their ethnic homelands and their influence in ethnic conflicts. As such the above initiative cannot easily be rubbished.
On the subject of homeland let me say that Sikhs in history will likely need to anchor onto a regional affinity for the sake of enhancing their own sensitivity to connect with their past and continue to think fondly of the lands that brought together the conditions for the message of Gurus being accepted by so many as the divine guidance to a struggling humanity. However we should also be cognizant that the historical experience of other faiths suggests that except
Zoroastrians, Baha’is and Ahmediyas, other faiths do not have reason to live with the trauma of separation from their homeland. There could be other groups like Lama Buddhism not being able to go back to their native Tibet. The example of Israel is often cited. We should be cognizant that Jews did get a homeland but existence of Israel cannot be guaranteed without consistent support from the US and the Jewish Diaspora. Nor can Israel promote pluralism and human rights for fear of Palestinian demographics.
Sikh situation is more complex and definition of their homeland will be a challenge. So while I understand the urges, I would suggest we do not getting carried away by use of clichés miri piri, sarbat ka bhala, human rights. We have to think carefully if a sovereign Sikh state helps in delivering on these ideals. Besides our population spread has been increasing over the last few decades and that may create its own issues. Some comments that come to mind are:
• Our interpretive postures suggest that we may accept drastic reductions in numbers rather than revert to a more inclusive identity for fear of losing control over our religious institutions. The two visions of Sikh temporality – one for controlling the religious institutions and the other for securing a homeland come in direct conflict on fundamentals and could prove to be irreconcilable.
• Our primary need is to create ability to influence formulation of the State Policies and Legislation affecting Sikhs and get international acceptance for our distinct identity in spite of the trend for de-emphasizing ethnic and religious identities in the post Sep 11 West. This need applies to all societies where Sikhs live and its advocacy is not likely to be enhanced by a sovereign Sikh state.
• Sikh interests in the international setting as presently situated are mainly tied to India, Pakistan and some other countries where Sikh Diaspora presence is significant. Next to India, Pakistan is perhaps the most important country for Sikhs. This is so because so many of our very sacred religious sites are in that country, our history was made in those lands and they sit west of Punjab and are not going anywhere. Interestingly this may be counter to Hillary Clinton’s suggestion for India to look East [and watch the west].
• Our interfaith relations interests are primarily to improve understanding with Hindus and Muslims in South Asia. We are mostly familiar with complexities surrounding our interfaith relations with Hindus. With Muslims, in addition to the tensions that are a legacy of our historical memories, there are emerging signs of a new divide. Jamait Ulema i Hind has alleged that 95% of minority benefits are being cornered by Sikhs and Jains and that the Sachar Commission report was converted into a minority report rather than its intended purpose to alleviate Muslim problems. In another instance, a South Africa based scholar Yaseen Dockrat has just published a pretty vitriolic article titled The Muslim Position in India that alleges that India is being ruled by Hindus and Sikhs. Both allegations reflect discomfort at Sikh position versus Muslims in the socio-political milieu of India. Our relations with Indian Muslim