I have been asked by ‘Xtreme’ and other participants questions such as role of women in Sikhism and rules of Sikhism and what has Sikhism borrowed from other religions. Following article by Khuswant Singh will answer most of these questions and it also outlines basic rules of Sikhism.
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By Khushwant Singh
The advent of Sikh religion represents a decisive development in the evolution of Indian religious consciousness. Guru Nanak, the founder of this religion and the chief exponent of the Bhakti movement in Punjab, appeared in the midst of several powerful religious currents related to the Bhakti cult.
While he was quite naturally, influenced by them and, in certain respects, his ideology has strong affinity with that of Nirguna Bhakti cult of medieval India, he made a number of departures and formulated a specific and well defined religious ethos that extended far beyond his own times into the future.
In fact, Guru Nanak’s genius lay in integrating the contemporary Bhakti-Sufi tradition of spiritual quest with the socio-political milieu in medieval India.** He sought to build a new order on principles of justice and equality as alternative norms to caste or creed.** While most of the other contemporaneous expressions of the medieval Bhakti movement in various parts of India were to be absorbed by the orthodox stream of Hinduism, it was only the Sikh movement of Guru Nanak that developed as an autonomous faith and which still retains a great deal of its original dynamism.
Guru Nanak’s social vision, like his metaphysical vision, was comprehensive in nature, taking within its range the totality of society. His verses bear eloquent testimony to his concern over social discrimination, miscarriage of justice, cowardice of people and many other evils of the contemporary society. By far, the most fundamental departure which Guru Nanak made from the established social order was rejection of caste. He was convinced that no spiritual and social progress could take place in a system of privileges which confirmed the monopoly of the higher castes and exploitation of the so-called lower castes.
There are numerous pronouncements by Guru Nanak, repudiating the ethical validity of caste, affirming the equality of human beings before God and projecting deeds rather than caste as the determining factor for one’s true status. Further, it is not the metaphysical utterances alone but the practical steps taken by Guru Nanak for the abolition of caste that helped to translate his message into a concrete reality. ** He provided a framework for a vigorous egalitarian society through the creation of institutions like Sangat and Langar which constitute the original nucleus of the Sikh Panth, and both of which have been operating in the panth ever since their inception.
Guru Nanak thus set up a social order in which low castes fraternised without discrimination with other members drawn from higher classes and he conceived the community of his followers as constituting a classless and casteless society. **
Guru Nanak’s rejection of social differences was further complimented by his affirmation of equality for women, and his concept of an ideal society was free from taboos and prejudices born out of gender discrimination. In fact, Nanak stood out, in his own time, as a staunch advocate of women’s proper place in society and their equal status with men. Another important aspect, from the socio-economic point of view, was Guru Nanak’s precept of Kirat Karo, Wand Chhako, Nam Japo. It means (a) earning livelihood by honest labour, (b) sharing the fruits of labour with others; and (c) practising the discipline of Nam.
The first of the commandments forbids
parasitism in any form since stress is laid on Kirat, i.e honest productive labour. In the second, emphasis is laid on sharing the fruits of labour while in the third part of the formula, contemplation of God’s name was prescribed both for spiritual upliftment and as a safeguard against lack of dharma during pursuit of economic power. Thus, over and above being a mystic, Guru Nanak was founder of a new social order. As a result of his teachings and the organisational steps initiated by him, a new brotherhood came into existence, which exhibited a progressive social outlook.
Significantly enough, Guru Nanak was equally vocal on the political ills of his time. He keenly observed the functioning of the governments and felt deeply concerned over the disabilities of people groaning under the heels of tyranny and injustice of both the rulers and invaders. Through his fearless denunciation of all forms of oppression and tyranny, he symbolised the right of man to freedom of expression.
One of the most important acts of Guru Nanak in grooming the society lay in promoting the capacity to think freely, fearlessly, rationally and independently. Nanak also infused moral strength among people by upholding the divine law of justice and its ultimate victory in the form of retribution to unjust rulers.
[This message has been edited by Rani (edited July 24, 2000).]