The Gurbani principles in other words the Gurmat philosophy has a universal appeal. Gurbani clearly states that all existence is one, within all hearts that one speaks and no one else speaks other than the one. It is the uniqueness of Gurbani that it not only addresses the Sikhs but the people of other religions also. But the longing for a rigid religious identity hinders us to
understand the real message of Gurbani. Consequently, we fail to spread the true message of Gurbani. At the end of the day, it is truthful living that matters the most not the religious identity. It is the message of Gurbani for everyone that do not contend because of the different religions.
It is the magnanimity of Guru Nanak and the saints who wrote Gurbani that they never preferred religious identity over truthful living. They equally treated all human beings regardless of religion, caste, race and gender. Their teachings are for everyone.
As Gurbani says:
The teachings of the great men are for everyone, anyone can benefit from them. GGS- 647
The gurus and bhagats have used definite methodology to write Gurbani. Allegories and metaphors are extensively used to convey the message because the message is meant for all. There are many references to Hindu and Abrahamic mythology which a layman would easily understand. However, it does not imply that Gurbani is an amalgamation of thoughts of other religious books.
It is the intrinsically secular nature of Gurbani that values human conduct over the religious identity. Religious fanaticism has no place in Sikhi and real importance has been given to humanistic, ethical and moral values in Gurbani. Gurbani vigorously advises Sikhs, Hindus and Muslims to collect virtues that help them to walk on the right path of truthful living.
If one closely and honestly examines the teachings of Gurbani one can easily notice that irrespective of religion or belief the message is for all. There is no place in Gurbani and Sikhi for all those things and activities that are salient features of an organized religion like worshipping of idols and inanimate objects, participating in religious fasts in a particular month or on a day, because Gurbani states that all months and days are auspicious and pilgrimage to holy places is discouraged in Gurbani. Furthermore, Gurbani says rituals, superstitions are simply useless and do not make one a better person. Moreover, Gurbani helps in the deconstruction of religious boundaries because these rituals and practices help people to identify themselves with a particular religion.
Keeping in view the Gurmat philosophy, it will not be right to categorize Sikhi or Khalsa panth as an organized religion. However, it is true that the way Sikhi is practised by the Sikhs today, it gives the impression of an organized religion. For example, the real purpose of visiting any historical Gurudwara is to know about the history of the gurus, but it has lost its meaning and now mostly people take it as a pilgrimage. Similarly, there is practical functioning of 5 K’s (Kakaars) for a Sikh and they also symbolizes the brotherhood of Sikhs. But now they are considered as sacred articles of a faith and a metaphysical meaning has been given to them with time. The Sikh priestly class and people’s general beliefs and practices played a decisive role for this change.
Another important factor which is responsible for this shift of paradigm, is the role played by Singh Sabha movement to reform Sikhi. Singh Sabha reformers did many good things according to the teachings of the Gurus. The Singh Sabha reformers spoke up against pilgrimages, superstitions, deity worship, gender inequality, caste prejudices which are the pillars of brahmanism. They raised their voice against the adulteration of Sikh scriptures, traditions, practices and history by the Nirmalas and Udasis. But in 20th century the Singh Sabha Movement redefined Sikhi as a separate religion under the influence of 18th century european enlightenment and re-articulated the Sikh identity, when Sikhi was losing its distinctive identity under the brahmanical influence. Thus, gradually, the Khalsa panth or the Sikh community which is truly a secular community has been placed in the group of major organized religions of the world. However, calling Sikhi an organized religion is against the teachings of Gurbani because the true distinctiveness of Sikhi lies in its secular nature. Moreover, since the establishment of the concept of secular nation state, the religion has been marginalized to private sphere. Thus, defining Sikhi as a religion means surrendering its political sovereignty. In contrast, the secular religiosity and pluralistic social values of Gurbani are the best safeguard against the multiple threats of brahmanical hegemony, the binary representation of religious versus secular and the anti minority policies of the state lying behind the mask of secularism.
Therefore, there is a need to learn many important lessons from Gurbani in a fast changing world. Firstly, we should avoid religious conflicts. However, it does not mean that we should misinterpret Gurbani to win the approval of others, rather a Sikh should dissent against practices that divide humanity. Secondly, rather than becoming a religious fanatic, a Sikh should shape his psyche according to the secular, humanistic and rational teachings of Gurbani. Otherwise, these elements of Gurbani and Sikh panth will remain invisible to outsiders because they are hidden by language, practices and symbols that gives an impression that Sikhi is an organized religion and hence misconceptualize the Sikh identity. Hence, the Sikhs would remain in the trap of a ritualized religion like others.
The redefinition of Sikh panth as an organized religion during the Singh Sabha movement should be seen as a step backwards because it marginalizes Sikhi to private sphere and thus it becomes impossible for Sikhs to achieve their political goals and to develop themselves as a nation. Despite the antagonism of those who are in power and hatching conspiracies against the Sikhs especially by provoking religious violence, the Sikhs should continue the tradition ofl religious tolerance and the unity of mankind. They should use democratic means to protect their rights. These things will help Sikhi flourish. In the end, it is time to reform Sikhi again, so we should link theory to practice only then something substantial can be achieved in future.
hardilazizsingh 