RELIGION
Who is A Sikh?
Search for a Definition
Author’s Note : The noted scholar, W.H. McLeod in his book, "Who is a Sikh" labours hard to define a Sikh. He looks everywhere except at the source, the holy Guru Granth Sahib. Instead of arriving at a conclusion, he only succeeds in confusing the issue. This paper is written to stimulate scholars and institutions and make them aware of the ugly trends of misrepresentation of Sikhism. It is also an appeal to rectify forthcoming books, encyclopedias and dictionaries, that are less than fair to Sikhs and Sikhism. My attempt is based on Gurbani. Most, if not all of the definitions given below are illustrative and suggestive, as a base for further research to facilitate a final shape to these definitions by a committee of eminent Sikh theologians and scientists having knowledge of and insight into Gurbani; under the command of the highest authority of the Sikhs, the Akal Takht! I have put an emphasis on the knowledge of science because it would be very difficult for theologians alone to convince the present generation living in Space Age. The time of myths has long past. We Sikhs, should realize it, and be prepared to satisfy the inquisitive youth of the present generation. I have realized that Sikhism is a scientific religion and it should be presented to the world by using the scientific terminology and methodology for the benefit of all mankind.
There are many types of definitions of "Sikh" and "Sikhism" in various books, encyclopedias and dictionaries. It is a matter of great concern for the Sikhs that no correct definition of the terms "Sikh" and "Sikhism" has been given by any Sikh scholar or any Sikh institution so far. The irony of the fact is that words "Nanak", "Sikh", and "Sikhism", which have been explained invariably in almost all English to English dictionaries, are missing from the English-Panjabi Dictionary published by the Panjabi University, Patiala. But to my surprise, the words "Christ" and "Christianity" were in there. So is the case with many other books published on Sikhism. Recently some books [Sikhism - a Comparative Study of its Theology and Mysticism (1979) by Daljit Singh, Sterling Publishers Pvt. Ltd. New Delhi; Sikhism (1980) Edited by M.L. Joshi, Punjabi University, Patiala; and Perspectives on the Sikh Tradition (1986) Edited by Gurdev Singh, Academy of Sikh Religion & Culture, Patiala, were published to represent real Sikhism and to remove the misrepresentations reported in other books. Although these books have given very good account of Sikhism, there was no attempt by any of the authors to define the terms "Sikh" and "Sikhism".
Man has made tremendous advances in the fields of science and technology during the last fifty years and we are progressing at a much higher speed than that of twenty years ago. Sikhism as the youngest religion, will be entering into the 21st Century soon, when it would be only six centuries old, to face the test of the time along with the other religions of the world. It is a pity that the Sikh scholars and institutions have failed to define even the most common terms "Sikh" and "Sikhism" accurately so far. There is a definition of "Sikh" given in Sikh Rahit Maryada (Codes of Conduct) issued by Shiromani Gurdwara Parbandhak Committee (SGPC), Amritsar which contains some redundancies.
It is time the Sikh scholars and institutions get together to define these terms accurately and guide the authors and publishers, especially of dictionaries and encyclopedias to follow the precise and concise terms of "Sikh" and "Sikhism" in their new editions. There is also a dire need of a special research project to work out a new and uniform Rahit Maryada to replace the old one and the others adapted by various Sikh institutions to serve their own purpose.
I have, in this article, taken the liberty, and some courage, to define "Sikh" and "Sikhism", the most difficult task. But I would like to emphasize that these definitions are not final but suggestive, for further research to coin the most appropriate ones.
Before we start defining these terms with help of Gurbani, let us look into some of those already given by various scholars.
1. Encyclopaedia Britannica (1973) 14th edition. Vol. 20: page 505. Encyclpaedia Britannica, Inc., Chicago, USA (By K.S. Abbreviations probably stand for Khushwant Singh).
"SIKHISM, an Indian religion combining Islamic and Hindu beliefs, founded in the late 15th century A.D. by Nanak, the first guru (teacher)."
"The word "Sikh" is derived from the Sanskrit "Shishya" (disciple)."
"SIKHS are disciples of their ten Gurus, some whose writings are compiled in the Guru Granth Sahib, the Sikh sacred book."
"An act of the Indian legislature defines a Sikh as one "who believes in the ten Gurus and the Granth Sahib".
Comments : These are incomplete definitions because important characteristics of "Sikh" and "Sikhism" are missing. Khushwant Singh, the author, assumes that the readers already understand the Islamic and Hindu beliefs to visualize what Sikhism could be. However, these are also incorrect terms.
2. The New Encyclopaedia Britannica (1974) 15th edition. (Reprinted in 1991). Vol 27: page 281.Encyclopaedia Britannica, Inc., Chicago, USA. (By K.S., Abbreviations probably stand for Khushwant Singh)
"SIKHISM was a historical development of the Hindu Vaisnava Bhakti movement - a devotional movement among followers of the god Vishnu - that began in Tamil country and was introduced to the north by Ramanuja (traditionally, 1017-1137)."
"The word Sikh is derived from the Pali "Sikkha" or Sanskrit "sisya", meaning "disciple". Sikhs are disciples of their Ten Gurus (religious teachers, beginning with Nanak (1469-1539) and ending with Gobind Singh (1666-1708)."
Comments : In these definitions "the combination of Islamic beliefs" and "founded by Nanak" given in the definition of the 14th edition of Encyclopaedia Britannica have been deleted and Sikhism has been brought closer to Hinduism in the 15th edition of Encyclopaedia Britannica, by the same author. It indicates that Khushwant Singh is now trying to amalgamate Sikhism into Hinduism by removing the Islamic belief from his previous definition given in the 14th edition of Encyclopaedia Britannica. Probably, he has drawn the above conclusion from Sher Singh’s work" Philosophy of Sikhism (1944) wherein it has been mentioned that Sikhism is an offshoot of Vaisnavite Hinduism; and from W.H. McLeod’s work:Guru Nanak and the Sikh Religion (1968 & 1976) wherein theory of eclectic faith has been rejected and it is asserted that it is a branch of Hindu Vaisnavism (Quoted from the 15th edition of Encyclopaedia Britannica (1991) vol 27, page 284).
3. Crim, Keith, (General Editor) Abingdon Dictionary of Living Religions (1981) Abingdon, Nashville, Tennessee, USA. page 688. (The portion on Sikhism is written by Khushwant Singh).
"SIKHISM is an eclectic faith combining the teachings of Bhakti Hinduism and the Muslim Sufis."
"SIKH : The Sikh Gurdwara Act of 1925 defines a Sikh "one who believes in the Ten Gurus and the Granth Sahib".
Comments : These definitions were also written by Khushwant Singh and he almost sticks to his first definition of the 14th edition of Encyclopaedia Britannica because, by eliminating the beliefs of Islam (Muslim Sufis) as he did in the 15the edition, the prominent features of Sikhism like monotheism and the rejection of idolatry and caste system, would be missing from the definition of Sikhism.
If we analyse the definitions given by Khushwant Singh it appears that, for him, the term "Sikhism" is so loose that he can change it any time according to whims without giving any consideration to what the Gurbani ("Sabd", hymns of Sikh Gurus) says.
4. Webster’s New Collegiate Dictionary (1976) G. & C. Merriam Company, Springfield, Massachusetts, USA.
"SIKH [Hindi, lit., disciple]: an adherent of a monotheistic religion of India founded about 1500 by a Hindu under Islamic influence and marked by rejection of idolatry and caste."
Comments : This definition also indicates the nature of eclectic faith combining Hinduism and Islam.
5. Webster’s Third New International Dictionary of the English Language Unabridged (1976) G. & C. Merriam Company, Springfield, Massachusetts, USA.
"SIKH : an adherent of Sikhism."
"SIKH : adj.
1. of, relating to, or
characterstic of Sikhism.
2. of, relating to, or characteristic of the Sikh."
"SIKHISM : a radically monotheistic religion of India founded about 1500 in the Punjab and characterized by its worship of one diety, by its allegiance to sacred scriptures, and by its witness to a line of 10 personal gurus until the guruship was transferred in 1708 - compare Khalsa 2, Nanakpanthi."
Comments : This term is quite independent of having any bias from the already discussed definitions. Because it gives at least some salient features of Sikhism. Most probably it is so because it was written by Khushwant Singh. But it has introduced two big divisions, Khalsa and Nanakpanthi, in it, which is against the basic tenets of Sikhism. It is clear from their definitions given as follows :
"Khalsa :
1: the exchequer of an
Indian state.
2: a militant theocracy in the late 17th century and continuing today as one of the
significant divisions of the Sikhs."
"Nanakpanthi : a member of major Sikh party distinguished by its primary emphasis on the peaceful tenets of Guru Nanak."
6. The Random House College Dictionary (1981) Random House, Inc. 201 E. 50th Street, New York, N.Y. USA.
"SIKHISM : the religion and practices of the Sikhs."
"SIKH : a member of a Hindu religious sect, founded in the Punjab 1500 by Guru Nanak as a reformed offshoot of Hinduism, refusing to recognize the caste system or the supremacy of the Brahmanical priests and forbidding magic, idolatry and pilgrimages."
Comments : These definitions make Sikhism as a reformed offshoot of Hinduism.
7. The Shorter Oxford English Dictionary on Historical Principles (1983) Clarendon Press, Oxford.
"SIKHISM : the tenets of the Sikhs."
"SIKH : a member of a military community belonging to the Punjab, where it was originally established as a religious sect by Nanak Shah in the early part of the 16th c."
Comments : Here the Sikhs have been declared as a militant community.
8. The Canadian Encyclopaedia (1958) vol. III, page 1695. Hurtig Publishers Edmonton. (Sikhism written by Norman Buchignani)
"SIKHISM : a major world religion, arose through the teachings of Guru Nanak(1469-1538) in Punjab, India. Its adherents call themselves Sikhs (disciples)."
"... Guru Nanak travelled widely and incorporated many ideas from the Hindu Sant (saint) tradition, some from the Hindu Bhakti (devotional) tradition and, indirectly, some from the Muslim Sufis into his own distinctive theology. He believed in monotheism and rejected Hindu notions of caste, idol worship and bodily mortifications, as well as the belief in salvation through ascetic isolation from worldly affairs. Nanak claimed that salvation was accessible to all through devotion to God and the maintenance of a moral, responsible and selfless everyday life. Nanak’s ideas were elaborated by 9 subsequent gurus..."
Comments : It appears from this definition that Buchignani has tried to put as many real characteristics, e.g. major world religion, arose through the teachings of Guru Nanak; his own distinctive theology; salvation accessible to all; maintenance of a moral, responsible and selfless everyday life; Nanak’s ideas were elaborated by 9 subsequent gurus, etc., of Sikhism as known to him. His definition seems to be much better than all others discussed here, although it has been mentioned that Guru Nanak incorporated some ideas from Hinduism and Islam, which is not true. However, we appreciate his efforts to disseminate some realities about Sikhism in Canada through the Canadian Encyclopaedia.
9. Dr Santokh Singh Dharam (quoted from letter of Daljit Singh Jawa, Topeka, Kansas, USA published in World Sikh News. Vol. 7: (21) May 24, 1991, page 5.
"SIKHISM : A strictly monotheistic religion founded by Guru Nanak (1469 to 1535). It believes in one supreme being, the absolute timeless God, who pervades his creation and yet transcends it. It advocates repetition of Naam (God’s name) as a means to attainment of the ultimate bliss. Sikhism is not a sect of Hinduism because it rejects the fundamental Hindu beliefs such as caste system, idol worship, pluralism and dualism."
"SIKH : A follower of Sikhism. The word Sikh means disciple, a seeker of truth. Sikhs are disciples of their Gurus, Guru Nanak (1469-1535 AD) through Guru Gobind Singh (1666-1708 AD) and Guru Granth Sahib, their holy scripture."
Comments : These are not definitions because these are descriptive in nature and also lack some of the most essential characteristics of Sikhism.
10. Dr Karnail Singh (Gurdwara Gazette, February & March, 1990, page 6).
"SIKH : As it were the word Sikh derived from the Sanskrit word ‘shisya’ which is translated as disciple in English. Let us say that a Sikh is a disciple of the guru and tries to discipline his lower self into the higher. He is admitted into the community after a specific initiation ceremony."
Comments : According to the rules for defining a term, it is not a definition at all. Because Dr Singh started to define with a phrase, "Let us say that ...". And he was also not specific about "the guru" e.g. which guru? In Sikhism there is no guru other than the ten Sikh Gurus (from Guru Nanak to Guru Gobind Singh) and the "Sabd" (hymns of Sikh Gurus) i.e. Aad Guru Granth Sahib.
11. Some Observations by the Institute of Sikh Studies, Chandigarh.
Recently the Institute of Sikh Studies, Chandigarh has observed same trends (similar to those recorded above) in some books on Sikhism especially those written by W.H. McLeod. Some of the misrepresentations are being reproduced from a booklet, "Some Recent Publications on Sikhism - An Evaluation (1990)", Published by this Institute, as follows :
"The first in the series, which set this unfortunate trend, was the statement that it was misleading to call Guru Nanak the founder of Sikh religion, as he did not originate a new school of thought or set of teachings. This observation has been the base of similar other views that Sikhism is a part of the Bhakti tradition, being an amalgam of of the Vaishnava and Nath systems, or an offshoot of the Vedantic thought in the Upanishads. Another scholar has even concluded that it would be unpatriotic and unspiritual for the Sikhs to try to maintain a separate identity from that of the Hinduism. In short, the independent ideological base and identity of Guru Nanak’s religion have been questioned and denied.
In the same strain, it has been asserted that the Gurus did not speak with one voice, and that the ideology of Guru Nanak was quite different from that of Guru Gobind Singh. A thesis has appeared that Guru Gobind Singh resorted to the mythology of the goddess because of the needs of militancy, which could not be supported by the ideology of the Guru Granth Sahib or the earlier Gurus.
In the line with the foregoing, it has been argued that Sikh militarisation was the result of large scale influx of Jats in the Sikh fold during the time of the later Guru, and that many of the features of Sikhism like egalitatianism and symbols like "keshas" and "kirpan", were adopted by the Sikhs because these were features of the Jat cultural pattern. A virtual endorsement of this view was made in a paper which says that Sikhism may be spoken of as a rural religion, and that, when dealing with beliefs, rituals and practices of the Sikhs - be they religious or political - it is always worthwhile constantly to remind ourselves that we are fundamentally dealing with peasantry, and world view of this social class has historically always been very different from other social classes. It has also been recorded that the Jats bewail the fact that the Gurus did not confer Guruship on any Jat."
In sum, a careful examination of these definitions indicates that Sikhism has been defined either as an eclectic faith (combining Hindu and Islamic beliefs), a reformed sect of Hinduism, or a military community, founded by a Hindu under Islamic influence. Various authors have given different dates for Guru Nanak. The correct dates are 1469-1539 AD.
Causes of Such Misrepresentations
It also appears from the above definitions that it seems to be beyond the ken of the authors, or writers, to understand and interpret the Gurbani in its reality and entirely to define Sikhism. According to Daljit Singh’s analysis (in his book on page vii) of this problem, it is due to the following reason :
"As the Indian tradition comprises a large heterogeneous variety of systems, there is a general chauvinistic tendency to regard Sikhism as a part and parcel of it."
In the same context it is interesting to note another chauvinistic tendency in the following passage from the "Foreward" written by Dr Suniti Kumar Chatterjee, President, Sahit Akademi, National Professor of India in Humanities for a book, Guru Nanak : Founder of Sikhism (1969) written by Dr Trilochan Singh and published by Gurdwara Parbandhak Committee, Delhi:
"... and Guru Nanak built up and organised during his life-time a very important religious persuasion which was broad-based on the foundations of Vedantic Monotheistic ‘Jnana’ and Puranic Bhakti. The faith preached by Guru Nanak was nothing new for India, it was basically the old monotheistic creed of the ancient Hindus as propounded in the Vedas and the Upanishads - the Vedanta with its insistence upon ‘Jnana’ or knowledge of the One Supreme Reality. And this monotheistic basis was fortified, so to say, to put the matter in a simple form by ‘Bhakti’ or Faith as inculcated in later Puranic Hinduism. The Sikh Panth was nothing but a reformed and simplified ‘Sanatana Dharma’ of medieval times."
It is pity that a noted Sikh Scholar, Dr Trilochan Singh, and the well-established Sikh institution, Gurdwara Parbandhak Committee, Delhi failed to notice and allowed to be published the above profanatory and derogatory statements about Guru Nanak and Sikhism in the "Foreward" written by Dr Suniti Kumar for the above book of Dr Trilochan Singh.
But according to M.A. Macauliffe such chauvinistic tendencies seem to be calculated ones to amalgamate Sikhism into Hinduism, as is apparent from his following observations.
"Truly wonderful are the strength and vitality of Hinduism. It is like the boa constrictor of the India forests. When a petty enemy appears to worry it, it winds round its opponent, crushes it in its folds, and finally causes it to disappear in its capacious interior. In this way, many centuries ago, Hinduism on its own ground disposed of Buddhism, which was largely a Hindu reformation; in this way, in a prehistoric period, it absorbed the religion of the Scythian invaders of Northern India; in this way it has converted uneducated Islam in India into a semi- paganism; and in this way it is disposing of the reformed and once hopeful religion of Baba Nanak. Hinduism has embraced Sikhism in its folds; the still comparatively young religion is making a vigorous struggle for life, but its ultimate destruction is, it is apprehended, inevitable without State support." (M.A. Macauliffe. 1978 (1893). The Sikh Religion, S. Chand & Company Ltd. New Delhi. page LVII)
The brief survey on the definition of Sikhism also showed that there is a general tendency to equate it with Hinduism. Why it is so? One good reason could be, as opined out by Khushwant Singh in the Abingdon Dictionary of Living Religions (page 688), is as follows: "Since all the Sikhs’ ten gurus and the vast majority of those who accepted their teachings were Hindus, the influence of Hinduism on the development of Sikhism was preponderant". Here I would like to point out that had the Hindu followers of the ten Sikh Gurus followed their teachings in its reality and entirety, then there would have not been preponderant influence of Hinduism on Sikhism.
Now it becomes very clear that the causes of such misrepresentations are due to the fact that those followers who did not follow the real Sikhism, and those writers who did not represent Sikhism in its proper perspective, were unable to understand and interpret the Gurbani of Sikh Gurus in its reality and entirely. Moreover, it is also assumed that they did so because they could not free their minds from the shackles of Hinduism.
My Definition : Before we define any term we should bear in mind as to what is definition ? Definition is : a word or phrase expressing the essential nature (characteristics) of a person or a thing. If we look back to the previously discussed definitions, it clearly indicated that these definitions lacked the essential characteristics of Sikhism and were also composed of misrepresentations and distortions of the reality. Therefore, these definitions are not only incomplete but also incorrect.
Bases for Defining "Sikh" and "Sikhism"
For defining these terms we have to base our views on the Gurbani ("sabd", hymns of Sikh Gurus) embodied in the Sri Guru Granth Sahib (SGGS) by the Fifth Nanak, Guru Arjan Sahib and the Tenth Nanak, Guru Gobind Singh, and its interpretation in its reality and entirety. And we have to follow this rule strictly because any other publication or information would create serious problems to portray the real concept of these terms. There is already such an example: Bhagwant Singh Sidhu, Advocate General, Punjab, has tried to prove that the Sikhs are Hindus and there is no difference between Sikhism and Hinduism in his book. Chorahe Te Khlote Sikh (1985) (in Punjabi), Dhanwant Singh and Co., 26 Yadavindra Colony, Patiala. He based this concept by using bani which was not incorporated into the AGGS, by using bani not written by the Sikh Gurus, and also by misrepresenting the Gurbani of Sikh Gurus.
The Sikh Gurus have clearly defined and explained what the Gurbani is :
"Bani Guru, Guru hai
Bani
Vich Bani amrit sare"
(SGGS, 982)
"Satgur ki Bani Sat
Sarup hai
Gurbani baniye..."
(SGGS.304)
That is why I have confined myself for defining these terms by using Gurbani of Sikh Gurus which has been incorporated into the SGGS by the Fifth Nanak, Guru Arjan Sahib, and the Tenth Nanak, Guru Gobind Singh. Moreover, while quoting the Gurbani from the SGGS, we should be very diligent to interpret its real philosophy. To do so, we should keep our mind free from the old and strongly rooted convictions and by keeping in view the knowledge of all sciences known today. I may add here that there were very few Sikhs even during the time of the Sikh Gurus who could interpret the Gurbani in its reality and entirety as conveyed by them (Gurus). It is evident from this verse of Gurbani:
"Sacha sabad sachi
hai Bani
Gurmukh virlai kine pachhani"
(SGGS.1044)
Macauliffe also made a similar observation as early as 1893 in his book on page LVI as follows : "The dialects and languages of the Gurus are now largely forgotten. There are no readable or trustworthy commentaries or translations of their compositions in any language, and the Sikhs find it difficult or impossible to understand them."
Therefore, it is very important that the Gurbani should be interpreted properly before defining or writing on Sikhism.
Origin of the Word "Sikh" :
Before defining the terms Sikh" and "Sikhism", we must trace or the origin of the word "Sikh". The word "Sikh" is very old one which has been extensively used in the Gurbani. It means the one who follows the advice of Sikh Gurus. It also means as "advice" :
"Guru Satgur ka jo
Sikh akhai
Su bhalke uth(i) Har Nam dhiyaye"
(SGGS.305)
"Gursikh mit chalho
Gurchali
Jo Guru kahe soi bhal manho
Har Har katha nirali"
(SGGS.667)
The Sikh Gurus did not use Sanskrit for writing their bani, instead they used the language which was spoken by the people so that they could easily understand what the Gurbani means to them. The word "Sikh" was used in the same form and meanings during the time of Buddha (563?-483? B.C.) as was used in the Gurbani. Thus the word "Sikh" was in use at least about six centuries before the birth of Christ. When the Buddhists wrote their sacred book in the language spoken by the people at that time, they named their sacred book as "Pali". Consequently the language used in their sacred book became to be known as "Pali". Keeping this fact in view I shall call that language as "Ancient Panjabi" because it was the same language which was spoken in the erstwhile Punjab with various dialects at the time of Buddha and is still being spoken in the divided Punjab at present with various dialects. The "Ancient Panjabi" word "Sikh" is still being used in both the Punjabs (India and Pakistan) in the same form and meanings as it was used before and during the time of Buddha and then during the time of Sikh Gurus.
It was only recently that the language spoken by the people of erstwhile Punjab started to be called as "Panjabi". The Muslims started to penetrate into the India subcontinent through Persia by 700 AD and by 1030 And they extended their rule over Indus valley and the whole of Punjab (The Last Two Million Years (1974) The Reader’s Digest Association, NY). Therefore, it is evident that the name "Punjab" (Panj = five + ab = rivers, water), a Persian word, was given to the "Land of Five Rivers" by the new settlers, Persians, not very long time ago i.e. around 700 AD. Thus the language spoken by the people of that area was started to be called as "Panjabi"and the people of this area were also started to be called as "Panjabi" by these new settlers, the Persians.
Sanskrit was never a spoken language of the people because it was meant only for the elite and the Brahmins. It is estimated that Sanskrit was synthesized in the erstwhile Punjab by Paninni around about 400 B.C. from the language spoken by the people of the erstwhile Punjab i.e. "Ancient Panjabi. Paninni also prepared the grammar of this newly synthesized language, Sanskrit (Sans = perfect + Krit = to adore or to arrange). As the Sanskrit was a grammatically arranged language, therefore, it is evident that the so-called "Prakrit" is a sophisticated name given to the "not grammatically arranged language" i.e. Ancient Panjabi by the pro-Sanskrit scholars. In other words "Prakrit" is a antonym of "Sanskrit", and a synonym of "Ancient Panjabi". Therefore, it is clear that Pananni synthesized the word "Shisya" from the commonly spoken word "Sikh" of "Ancient Panjabi", the language of that time. There is long list of Panjabi words being spoken today which are very similar to those of "Prakrit" ("Ancient Panjabi" and "Pali" (which were spoken before Sanskrit came into existence) and also to those of Sanskrit (which shows similarities of Sanskrit with Panjabi) (Panjabi Te Hoar Bhashawan (1970) (in Panjabi) Bhasha Vibhag, Patiala) to prove the above thesis. Therefore, it is absolutely wrong to say that the word "Sikh" was derived from Sanskrit word "Shisya", as is quoted in many books, encyclopaedias and dictionaries by many scholars. In fact, it is just the reverse i.e. the word "Shisya" was derived from "Ancient Panjabi" word, "Sikh", which was spoken as early as 600 B.C. i.e. at least 200 years before the Sanskrit was synthesized.
It is interesting to add here that Barth (Quoted by P. Masson- Oursel, H.D. William-Grabowska, and P. Stern. Ancient India and Indian Civilization (1934) Routledge Kegan Paul Ltd. London) gave convincing documents that the great epic, Mahabharata, (and Vedas) were written as early as 3102 B.C. or more correctly about 800 B.C. If it is so, then the language of these sacred books could be the language spoken at that time i.e."Ancient Panjabi" or the so-called "Prakrit" because Sanskrit was not evolved by that time (it was evolved only about 400 B.C.) The language of these sacred books could be only "Ancient Panjabi" because these were written in the erstwhile Punjab. Later on, these sacred books were translated into Sanskrit to keep them confined to the Brahmins.
Definition of "Sikh" in Rahit Maryada of SGPC :
To discuss the definition given by the SGPC it is necessary to reproduce here the original definition in Panjabi to understand its English translation properly :
"A woman or a man who believes in one Almighty, ten Guru Sahiban (from Sri Guru Nanak Dev Ji to Sri Guru Gobind Singh Sahib), Sri Guru Granth Sahib and Bani and advice of ten Gurus Sahibans and the Amrit of Dashmesh Ji, and does not accept any other religion, is a Sikh."
The above definition of "Sikh" is the best one given by any Sikh scholar or the Sikh institution so far. This definition was coined by a committee of most eminent Sikh theologians of 40’s after having many sittings and discussions. The draft of the Sikh Rahit Maryada prepared by this committee was submitted to the SGPC on the 7th January, 1945 and recommended some additions and deletions in it. According to the recommendations of the committee, the SGPC accepted (approved) this draft on the 3rd February, 1945 with some addition and deletions. It is not clear from the available literature what additions and deletions, recommended by the committee, were made in this draft.
However, there are a few apparent redundancies in this definition, which can be amicably settled. For example "A woman or a man" could easily be replaced with "One" or "A Person". "Bani and advice of ten Gurus Sahibans" is not a correct statement in this definition because all the ten Sikh Gurus did not write the Bani. It could also be easily modified. Another statement, "does not accept any other religion" is redundant, since the believer in Gurbani automatically would not accept any religion other than Sikhism.
Proposed Definition of "Sikh"
SIKH : "One, who believes in One Almighty, the Ten Sikh Gurus (from Guru Nanak to Guru Gobind Singh) and their Bani (which was incorporated into the Aad Guru Granth Sahib by the Fifth Nanak, Guru Arjan Sahib, and the Tenth Nanak, Guru Gobind Singh), the Amrit-system of the Tenth Nanak, Guru Gobind Singh, is a Sikh."
Defining "Sikhism"
SIKHISM : is a religion based on philosophy given in the Gurbani revealed by the Sikh Gurus (which is incorporated into the Aad Guru Granth Sahib by the Fifth Nanak, Guru Arjan Sahib, and the Tenth Nanak, Guru Gobind Singh).
The above short definition is based on the following verses from Gurbani :
"Sikhi sikhya
Gur-Vichar
Nadri karam langhai paar".
(SGGS-465)
But the above definition does not give the salient characterstic of Sikhism, which must be included into a self-contained definition. Therefore, the following definition of "Sikhism" has been coined according to the Gurbani of the Sikh Gurus :
Proposed Definition of "Sikhism"
Sikhism founded by Guru Nanak (1469-1539): is believing in the One and Only Almighty(a), who never incarnated(b) Himself into any form, and cannot be structured(c) into any form; living under the command of His ‘hukms’(d) (rules created by Him to control the life and the Universe), leading a truthful(e) worldly life in humility(f), without egoism(g) and in equality(h); realizing His Being, the Naam(i), to achieve salvation without falling into any rituals(j); and the Amrit-system(k) of the Tenth Nanak, Guru Gobind Singh.
All the characterstics used to define "Sikhism" have been taken from the Gurbani of Sikh Gurus, which was incorporated into the Aad Guru Granth Sahib (AGGS) by the Fifth Nanak, Guru Arjan Sahib and by the Tenth Nanak, Guru Gobind Singh. The superscripts on all the above characterstics refer to the verse of Gurbani from the AGGS and the page with the succession number of Guru Nanak as ‘Mahla’ (M) e.g. M5 means Fifth Nanak, Guru Arjan Sahib. There could be many more appropriate verses from Gurbani which could be cited to support the above characteristics of the term, Sikhism. And there are also possibilities that I might have omitted some important characteristics in this definition.
Some scholars may object that I have not used bani of Guru Gobind Singh in defining these terms. I did so intentionally due to the following two reasons : 1. There is a lot of controversy about the bani of Guru Gobind Singh as to which one is the real bani written by Guru Gobind Singh [See Sehje Rachio Khalsa, 1988 (in Panjabi), by Harinder Singh Mehboob, published by the Author, Khalsa College, Garhdiwala, Hoshiarpur, pages 639-789]; and 2. My study indicates that Guru Gobind Singh carried out the mission of Guru Nanak and he did what was already laid out in the Gurbani of Sikh Gurus which was incorporated into the Aad Guru Granth Sahib by the Fifth Nanak, Guru Arjan Sahib, and by himself. While adding the Gurbani of Ninth Nanak, Guru Teg Bahadur, the Tenth Nanak, Guru Gobind Singh, could have also added his own bani in the Aad Guru Granth Sahib, but he did not do so. Why ? I guess nobody knows so far. Nevertheless, I think he did not do so because he was simply giving a practical shape to the whole philosophy of Guru Nanak which was already well elaborated by Guru Nanak and the subsequent Gurus. The Sixth Nanak, Guru Hargobind Sahib did not write any Gurbani but he was the first Guru who initiated to put into practice the philosophy of Guru Nanak. However, it was the Tenth Nanak, Guru Gobind Singh, who completed the mission of Guru Nanak.
The Amrit-system : The last characteristics, "the Amrit-system" of the definitions was developed by the Tenth Nanak, Guru Gobind Singh, from the sum of the whole philosophy of Guru Nanak to give a distinct and unique characterstics to Sikhism. Some of the verses of Sikh Gurus which have been taken from the AGGS on which the philosophy of Amrit-system was formulated by the Tenth Nanak, Guru Gobind Singh, are as follows (Many more examples could be cited to support the above thesis):
"Sabd"
(words, advice) of the Sikh Gurus is an Amrit (elixir) for the Sikhs
(SGGS:35)
A Sikh he who follows the
advice (sabd) of the Sikh Gurus :
(SGGS:667)
Casteism is unacceptable (SGGS:83 & numerous other contexts)
To be ready for self sacrifice while treading on the path of truth laid out by the Sikh Gurus : (SGGS.1142)
"Jau to prem khelan
ka chau
Sir dhar tali, gali meri ao"
(SGGS.1412)
To protect the personal honor and rights :
"je jivey pat lathi
jai
Sab haram jeta kichh khai"
(SGGS.142)
Rejection of aggression as well as fear psychosis :
"Bhae kahon ko det
ney
Ney bhae manat aan"
(SGGS.1427)
Integral principle of humility having the power to cut the fetters of slavery and to keep pace based on justice:
"Bal hoa bandhan
chhutey
Sab kichh hot upaye.
(SGGS-1429)
No differentiation between the rulers and the ruled;and the teacher and the taught :
"Tu ape Gur chela
hai
ape Gur vich de tujhe dhiyayi"
(SGGS.750)
Establishment of Benign Sovereignty (Halemi Raj) - (SGGS.74)
"Sab sukhali wuthiya
Eho hoa Halemi Raj jio
(SGGS.74)
Right to rule given only to those who do justice :
"Takht bahe takhtey
ki Laik"
(SGGS.1039)
"Takht raja so bahe
je takhte laik hoi"
(SGGS.1088)
Creation of a Quintumvirate of Panj Pyaras and bestowing on them the spiritual and temporal powers to establish the Halemi Raj (Benign Sovereignty).
To give substance to this philosophy the discipline of 5 Ks : Kesh (uncut hair), Kanga (comb), Kirpan (sword), Kachh (short drawers), and Kara (iron bracelet) is imperative.