CROSS

CROSS-CULTURAL PERSPECTIVE

Sikhs in Hindustan : An Island in the Sea

A Paper presented at the 15th Annual Conference of the Institute of Global Cultural Studies at SUNY, Binghamton, New York on October 26, 1996.

Ihave chosen the title: Sikhs in Hindustan: “An Island in the Sea, to illustrate the idea of a religious community bordered by a much larger one. Sikhs comprise two per cent of the Indian population, but their presence, marked by men’s turbans and beards, as well as by vigorous economic activity, is highly visible. As religious communities, Sikhism and Hinduism are defined by their common shores. Land and water remain distinct even though they are in constant and close contact with each other. While an island defines the limit of an ocean, the borders between them are not fixed and unalterable, but porous and shifting. Sometimes the shoreline changes with the onset of strong political winds. During storms the ocean may surge over the land, but after the tempest the island emerges once again as a distinct entity with its coast battered, but in tact. During times of peace, the ocean delivers up its gifts to the shore, and the inhabitants of the land venture out on the sea for a tranquil excursion. The relationship between the land and the sea can be cordial, even as intimate as a marriage, but in foul weather the island residents put up storm breakers to keep the waters at bay and their homes secure. In this metaphor I imagine the shifting shorelines of Sikhs and Hindus throughout history. Each era produces a different configuration of religious boundaries, but over time the island of Sikhism remains visibly distinct within the sea of Hinduism.

This article corrects the popular misconception in the West that Sikhs are a sect of Hindus, or even a branch of Islam. There are numerous reference books that place Sikhism within the tradition of Hinduism, or that ascribe the source of Sikhism to a blend of Hindu ideas and Islamic concepts. The academic idea that the Sikh religion is a mixture of Hindu and Islamic elements falls under a category called syncretism. Syncretism is not to be confused with synchronism which means that events happen simultaneously. Syncretism implies a mixed formation of borrowed elements. In its pejorative sense, it implies that Sikhism is unoriginal and mixes separate elements of Hinduism and Islam producing an offspring of improper parentage. In its benign aspect, the theory asserts that Sikh syncretism is an attempt to harmonize or reconcile the conflicting tendencies of Islam and Hinduism. Either of these historical oversimplifications has led to the common mistake that Sikhs are Hindus. There is adequate historical evidence to show that syncretism is a mischaracterization of the Sikh tradition.

This misconception can be encountered often in reference books and works of scholarship. Webster’s Collegiate dictionary defines Sikh as an “adherent of a monotheistic religion of India founded by a Hindu under Islamic influence” The Oxford English Reference Dictionary defines Sikhism as a monotheistic religion that “combines elements of Hinduism and Islam, accepting the Hindu concepts of karma and reincarnation but rejecting the caste system.” Textbooks on world religions also perpetuate this mistaken notion. John Noss, author of a well-used classroom text on Man’s religions entitled his chapter on Sikhism “A Study in Syncretism” and said, “Sikhism is not in any sense new. its basic tenet-monotheism-coincides with Muslim conviction, while many of the other doctrines it professes are in more or less agreement with Hinduism. Indeed, Sikhism is an outstanding example of a working syncretism, one of the few that have ever proved viable.” This mistaken depiction of Sikhism is still current. A 1995 scholarly anthology “Religions of India in practice”, fromPrinceton University, calls Guru Nanak “one of the most influential of medieval Indian syncretists.” These examples, which can be multiplied, demonstrate how a misinformed idea of early scholarship gets repeated over and over until it becomes a received fact.

It is convenient to label religions which are historically or geographically distant as syncretistic. It is easier to assert similarity with known traditions, such as Hinduism and Islam, than to understand a new language and explain yet another worldview. However, no living religion sees itself as an assortment of borrowed formations. In defense of their unique heritage Sikhs have asserted the originality of Guru Nanak’s poetry as divine revelation. But even this defense should not be necessary. Emphasis, placement and priority are the earmarks of any creative, unique composition. A poem is like a musical composition; just because someone sang in sri rag before Guru Nanak does not make him a copycat.

Sikhs need to learn how to refute this syncretic idea with reasonable arguments and historical evidence. Sikhs can explain that they do not identify themselves as Hindus or Muslim by defining the coastal borders of Sikhism, not only in relation to Hinduism and Islam, but also in regard to Christianity, which is the religious referent for most people in North America. An island is not part of the mainland, even though the terrain may appear similar. Because Americans think of religion in terms of Christian concepts, Sikhs need to be familiar with Christian beliefs so that they can compare and contrast the two religions for the sake of helping others to understand Sikhism. People learn first through comparison. Sikhism is not taught or mentioned in most American public or private schools because the teachers lack the knowledge to talk about it.

The strongest argument that Sikhism is a distinct yet inclusive religious tradition is the standing of the Sri Guru Granth Sahib within the Sikh community. The Sikhs do not revere the Vedas or the Qur'an, but regard the Sri Guru Granth Sahib as their primary scripture. Guru Arjan first named the book the Adi Granth, indicating that this book comes first and has no accepted predecessor. Unlike Christians who regard the Hebrew Bible as part of their authorized Bible, the Sikhs do not venerate any Hindu or Islamic scripture. There are no passages from the Vedas or the Qur'an in the Adi Granth. If Guru Arjan was trying to reconcile the existing faiths of Islam and Hinduism, surely he would have included passages from both to appeal to both communities.

A short answer to a Christian who asks how Sikhs differ from Hindus is to say that Sikhs have a different Bible. Now, the Sri Guru Granth Sahib is not like the Bible except that it is a sacred text and central to a religious community, but Christians, Jews and Muslims instantly understand the importance of a central text as the defining article of their tradition. If the Sikhs have a unique scripture, then to many this constitutes a distinct religion. A longer answer would add that Sikhism is also an inclusive tradition because the Sri Guru Granth Sahib contains some poems of Hindus and Muslims who were near contemporaries to the Sikh Gurus and whose message resonated with the truth of the Sikh Gurus’ teaching.

Sikhism is a separate tradition but not an exclusive one. The fact that anyone regardless of birth may become a practicing Sikh differs from the Hindu reliance on caste status as a criteria for full community participation. Caste has no standing in the Sikh religion, regardless of its persistence in the Punjabi community. Most Westerners will not understand the operation of caste, but they will recognize the principle of equality between classes and between genders that Sikhs advocate. Guru Nanak’s position that all humans are equal before God is a parallel principle to democracy where everyone has equal standing.

It is no accident that nearly all Western definitions of Sikhism begin with monotheism. This is fitting because the first words of the mul mantra of Guru Nanak are Ik Ong Kar, God is one. The idea of a single, supreme God is easily understood by Westerners because Western religious traditions are also monotheistic,in contrast to polytheistic. Polytheism, the belief in many Gods, is often used to describe the Hindu religion, even though Hindus profess monotheism as well. The Sikh Rehit Maryada (the current guide to the Sikh way of life) states that “A Sikh should worship only one God, and should not engage in any form of idol worship.” This is a clear reference to the practice of Hindus performing puja before a murti. This is an instance where the island meets the sea. The island shore is defined in reference to a Hindu practice creating a religious boundary between Sikhism and Hinduism in regard to divine images. Incidentally, Jews, Christians and Muslims also have established this prohibition and therefore understand the Sikh prohibition instantly,

Christians have much more difficulty understanding the Sikh concept of Guru. In the West the term has been corrupted to mean a self-declared or recognized prognosticator in any field, whether in the stock market or in electoral politics. If Sikhs say that the Guru is the “spirit of God”, they may be understood by Christians who recognize the holy spirit as part of their Trinity. If Sikhs attempt to explain the Guru as Shabad, (sacred word) they can refer to the Gospel of John, Chapter one, Verse one. “In the beginning was the Word, and Word was with God, and the Word was God.” A more involved answer would say that Sikhs regard their lineage of Ten Gurus as one spirit, the light of Nanak, and that the divine word was revealed to each of them. Western religions are also based on divine revelation. Although Sikhs and Christians may differ about the human source of God’s word, at least the concept of revelation is similar between the two faiths. Sikhs can say that the Sikh Gurus spoke the truth of God by saying Sat Nam (true name), and leave it there.

The doctrine of karma, the allure of maya, and the possibility of becoming a jivan mukat (liberated while alive) are gifts that the Sikhs have accepted from the sea of Hindu teachings. However, the Sikhs emphasize the continual presence of the grace of the true Guru, rather than a fatalistic view of karma. The phrase Ik Ong Kar Sat Gur Prasad (One God, True Guru’s Grace) recurs the most of any in the Sri Guru Granth Sahib. Christians can relate to God’s grace through a divine human being and will say that God can erase misdeeds and grant forgiveness through Christ, a figure that corresponds to the role of Sat Guru for the Sikhs.

History is highly valued by Sikhs because Sikhs have established a distinct identity by virtue of the historical acts of their Sikh ancestors. While scholars may question who is a Sikh, Sikhs themselves are not confused about their identity or their heritage. The degree to which they live a Sikh lifestyle determines the measure of their Sikh identity. Sikhs may disagree among themselves about who is fully Sikh, but when comparing themselves to other faiths, Sikhs form clear boundaries of self-differentiation. Sikhs establish their own identity in relation to the people who were Sikhs before them, and in contrast to neighboring faiths.

Returning to the historical record of the Sikh community, recall Guru Nanak’s line “Neither Veda nor the Quran know the mystery” (SGGS, 1021). This is no attempt to reconcile Hinduism and Islam. Moreover, Guru Nanak often criticizes those practices and ritualistic behavior whether by Hindus, Muslims, or yogis that run counter to his own standard of authentic devotion. Note that Guru Nanak never condemned other religions per se, only hypocritical practice. The legendary line of Guru Nanak in the Janamsakhis “There is no Hindu and no Muslim” points toward an alternative, a third possibility for religious action.

Guru Nanak rejected traditional Hindu practices such as renunciation of the family, celibacy, begging for alms, male privilege and the sanctity of caste. The new Sikh community at Kartarpur founded by Guru Nanak in the 1520’s began to emerge as an island in the midst of a Hindu sea. The emphasis was not on individual liberation but on collective concern. This was a community effort as Guru Nanak proclaimed in the last line of Jap-Ji: “Those who mediate on the Name with concerted effort, shining are their faces and they save many others.” This community orientation is also evident in langar (common kitchen), an institution which struck directly at caste consciousness. The Sikhs were first referred to as Nanak-Panthis; those that followed the way of Nanak. The early beginnings of Sikh community showed signs of a communal identity centered on the Guruship of Nanak.

A shared identity among Sikhs became increasingly distinct as time passed. Guru Angad, the second Sikh Guru, formalized the Gurmukhi script as an innovative way of recording scripture, implying a rejection of the Persian and Devanagari scripts which were prevalent at the time. Guru Amar Das organized the manjis or administrative units to further organize the growing Sikh population. He designated festival days for the Sikhs to gather at Goindwal and provided protocol for birth and death ceremonies. Guru Ram Das settled a new town, creating a new sanctuary in Amritsar. He prescribed a daily routine for the Sikhs and composed a wedding hymn. His son, Guru Arjan, built Harimandir (the Golden Temple) in the tank of nectar constructed by his father. This gave the Sikhs a distinct spiritual center of their own. By compiling the Adi Granth he created a literary tradition separate from a Sanskrit one. And he declares in his bani: “We are neither Hindu nor Muslim” (SGG5,1136)

The first five Gurus intended separate but not exclusive development. Remember that a Muslim was invited to lay the cornerstone of the Golen Temple. Its four doors symbolize openness in all four cardinal directions. In the time of sixth Guru, Guru Hargobind, the Sikhs demonstrated their independent direction in the political and military sphere as well. Guru Hargobind created the Akal Takht as a political forum and recruited a standing army to resist Mughal authority. His grandson, Guru Gobind Singh marked the identity of Sikhs as distinct from Hindus and Muslims by creating the Khalsa with five external signs of identity. Along with the Khalsa came the universal name Singh or Kaur for Sikh men and women and a new greeting: "Wahe Guru ji ka Khalsa, Wahe Guru ji ki Fateh". The introduction of the Amrit ceremony with the double-edged sword was unmistakably unique as were the Khalsa with their recognizable presence. The shore between Hindus and Sikhs was now clearly defined.

This happened almost three hundred years ago and, in the interval between then and now, a distinct Sikh identity has never disappeared despite efforts to eliminate it. During the eighteenth century the tide of Mughals and Afghans threatened and often overwhelmed the Sikhs in two holocausts and three destructions of Harimandir Sahib. The Sikhs never recanted nor folded, but heroically gathered strength in opposition until they were united under the banner of Ranjit Singh. Ironically, it was during this time of security and Sikh rulership that the benign waters of Hinduism advanced on the shores of Sikh religious practice. Mid-nineteenth century reform movements denounced the practice of Hindu rituals among Sikhs and the presence of Hindu deities in Sikh Gurdwaras. For example, they protested against Sikh weddings conducted by Brahmin priests. Their advocacy of the Anand marriage, a distinctly Sikh ceremony, led to legislation in 1909 that officially sanctioned the Sikh rite.

At the turn of this century, leaders of the Singh Sabha movement were actively working toward the recognition of a separate identity. Kahan Singh Nabha’s well-known essay "Hum Hindu Nahin" (We are not Hindu) expresses this anti-syncretic mood: “Beloved brothers in the Panth -of Guru Nanak, I am fully persuaded that you will recognize your separate identity as the Sikh community and that you will know beyond all doubt that we are not Hindus.”

The current Sikh Rehit Maryada issued in 1950 codifies the practical distinction between Sikhs and Hindus. Section 4.d. states that “Rituals derived from other religions, such as the ceremonial lighting of candles, the burning of joss sticks, idol worship, and the ceremonial ringing of bells are completely forbidden.” Here is an example of defining Sikh practice by what it is not. In this case Hinduism is the intended counterpoint, and forms the religious boundary of Sikh practice.

In the study of comparative religion it is possible to emphasize either similaritv or difference. I have chosen to highlight the contrasts between Sikhs and Hindus because I find the attention to religious boundaries present and compelling in Sikh tradition. Now it is true that Sikhs and Hindus have given refuge each other, even sacrificed for the other, and have enjoyed close relations including marriage. But at other times the Sikh community has been at odds with the rising waters of Hindu communalism and has suffered as an unprotected community, as evidenced by the 1984 Delhi riots. But if history is an indication the Sikhs will maintain and affirm their heritage as Sikhs of the true Guru and their birthright to live free, especially when challenged and oppressed.

But the situation in North America greatly differs from India. The threat to Sikh identity is not the hurricane winds of destruction, but the slow erosion of social pressure. In North America, Sikhs are a tiny minority that is largely unknown to the American public. For Sikhs to be recognized as Sikhs they need to educate the majority population about their history and religion. In North America, each Sikh is an island in an ocean of modern Christian and secular culture. However, though Sikhs may stand out as islands in the mainstream of American culture, they need not isolate their communities from their neighbors. lnsularity only breeds mistrust of the other and increases the potential for hostility. For their part, Sikhs need to reach out and make an extra effort to invite others to share in their worship and visit their homes. Natural Sikh hospitality brings many friends.

This article has portrayed the Sikhs as inheritors of a legacy of people who purposefully stood out. Traditionally, Sikhs are distinguished by their ability to step forward, even sacrifice themselves for a better world, as exemplified by the Panj Piare on Baisakhi Day in 1699. In North America the situation is similar in one way to India. In India, Sikhs carved out their identity in a majority culture that endorsed a different religion. The legacy for Sikhs is to be distinct and to have the courage to maintain it.

For most North American questioners who know little of India, the statement from a Sikh that Sikhs are not Hindus should be sufficient to correct any misperception. But Sikhs must be prepared to state positively the basic beliefs of Sikhs. In Christianity, belief and doctrine define their religious boundaries. The question: “What do Sikhs believe?” is asking for a creed, a formula of belief. My short answer is “God is one. God is true". To me this is the meaning of Ik Ong Kar Sat Nam. The idea that God’s name is true has always appealed to me and carried me forward on this spiritual path. If the listener can receive and understand more I add: “God is one. God is true. God’s name is Wahe-Guru". This is a gift to the one who asks about Sikhs Hearing the name Wahe-Guru spoken with love carries a blessing.

To Sikhs I say: You belong to God through faith in Guru, and to the community of Sikhs who cherish God’s name. If you realize your belonging to God, then there is victory for God. This is the meaning of Wahe Guru ji ka Khalsa, Wahe Guru ji ki Fateh.