Dr Jodh Singh on
unification of Indian Born religions, very important
article in view of
Rajnath Singh's attempt to define Secularism in India
Dr. Jodh Singh*
* Dean, Faculty of
Humanities & Religious Studies,
Punjabi University,
Patiala.
From
time to time Hindu-Sikh relationship suffers diverse kinds of strain for
various reasons. For a decade and more, a vicious debate has been built-up, in
a subtle but premeditated framework, by cartain non-Sikh organizations
pretending to propagate the message of Guru Granth Sahib, the Dasam Granth and
the Sikh religion. The problem with Sikhs is that they do not believe in
semantics and hardly ever care to understand or scrutinize the designs of the
hidden forces. The ordinary Sikh regards all humanity as friend and loves to
socialize with the Hindu as well as with other fellow human beings. This
sentiment is not reciprocated.
Confusion: It is a well know fact that Swami
Dayanand, - the 19th century reformer – was born and brought up in Gujarat,
educated in Madhya Pradesh and traveled to Bengal, but his movement, Arya Samaj
could not take roots anywhere in these liberal regions. In contrast, after
listening to his non-dual philosophy, his ideas about the equality of castes,
the Sikhs of Punjab invited him to deliver his sermons because, three centuries
earlier, the Sikh Gurus, by propagating their tenets had already expanded the
vision and horizon of the people here. The perennial knots of caste system were
considerably loosened and the gaps between the so-called lowly and the
high-caste had been minimized. Assuming this love and regard as the weakness of
the people here, when besides eulogization of Hinduism and declaration of its
supremacy, Swami Dayanand started using low level abusive terminology for the
Sikh Gurus, especially Guru Nanak, the fountainhead of Sikhism. Then the Sikhs
awoke from their slumber of complacence. The result was severe opposition of
the Swami, which ultimately divided the harmonious life of Punjabis in two
warring camps who, upto day, are not at peace with one another. So much so that
Bhai Kahn Singh had to write a book – ‘Hum Hindu Nahin’.
After six-seven
decades of this episode, in the same way W.H. Mcleod, a priest at Christian
College, Batala, studied Sikhism after learning Punjabi language. He wrote a
book on the religion of Sikh people. Almost all the Sikh schlars pampered him,
and honours were heaped upon him. Many well-meaning historians of this land
became his staunch followers. With the props of his fame, knowledge of English
writing and, above all, his agility, when he started the condemnation of the
Janam Sakhi which are foundation of Sikh belief and further tried to establish
that Guru Nanak never went out of Punjab, let alone Assam in the east and
Baghdad and Mecca in the west, the Sikhs got a rude shock. Meanwhile, having
completed task given him by his masters he left Batala and the confusion
created by him is being suffered by Sikh community upto this day. His followers
are still on the job which he left incomplete, and the Sikh studies are almost
ata stand still.
Misinformation: During the last two decades, many societies
have been created, many institutes came into existence, many self styled
professors and scholars came to plough the field of Sikhism; and many a
Missionary College being run with the financial help of ‘sangats’ in the West
have emerged. But instead of bringing into focus the egalitarianism of Sikh
thought and its all-embracing down to earth doctrines, the Sikh principles are
being blurred and befogged by creating unsavory controversies and offering
lopsided solutions. Last 15-20 years have not witnessed much spontaneous
writings on Sikhism; they are rather reactions to the complimentary or
derogatory pieces written by Sikh or non-Sikh scholars. Most of the Punjabi
knowing scholars in the Universities and Colleges of Punjab seem to have a firm
belief that for reaching Amritsar one has to undertaken journey via
Moscow.
The study of philosophy of Sikhism, which is deeply rooted in Sri Guru
Granth Sahib and other relevant textual sources, has remained relegated to the
back seat. Indeed history is being taught as philosophy, with the result that
our so-called preachers stand no match to the well equipped philosophers of the
East as well as the West. Hardly five percent Sikh scholars deal with
philosophical ideas, and unfortunately they are pressed hard to fall in line
with the above majority and Sikh philosophical studies are almost negligible,
because it is nowhere on the agenda of either SGPC or any other cognizable
institution. Less said the better about the Sikhs factions and their factional
fights, who are supposed -and expected - to meet the challenges being posed by
ever spreading apostasy in Punjab on the one hand and ‘Sanatani’ ideology or
well knit Hindu philosophy on the other.
It is well known that ancient Indian
thought has assimilated in itself not only many contradictory thoughts but also
the cultures of pre-Aryan Nigreto, Proto-austroliod, Austroloid, Dravid,
Mangoloid, Shaka and Hun races. However this assimilation is given the name of
broad vision and vastness of the heart, but how this impinges on literary,
social and political levels is another story. The Sikhs need to delve deep into
the history of Indian religions and their critical philosophical appreciation.
Darkness can be dispelled only by lighting a lamp. The lamp of knowledge alone
can dispel darkness; only the broom of knowledge can cleanse our inner selves
of the weeds of helplessness and fears deeply entrenched in the minds and
hearts of the people. By knowledge - or gyan - I do not mean for the time being
the very higher knowledge or the brahmgyan, but simply information and its deep
but objective scrutiny.
Despite declaration of the distinct status of Sikh
religion by the Supreme Court of India and the Minority Commission of India,
some pseudo-scholars are busy in the amalgamation of Sikhism with the Hinduism.
Such scholars generally put forth their postulate by saying that Hinduism is a
great banyan tre eand Buddhism, Jainism and Sikhism are just its branches,
leaves and flowers. In fact even the prima facie scrutiny of this analogy
easily brings forth the hollowness of this claim. Could somebody name a branch
of a tree as the stem of the tree or could a root be presented as a flower?
These all are the parts of the same tree but every part has its own identity
and its distinct quality. If it is so then why a hue and cry against the
separate identity of Sikhism and why the protagonists of the homogeneity of
Indian religions and people are trying to vitiate the already surcharged
religious atmosphere by enacting mischievous pranks?
Pan Hinduism: In November
1995 a seminar was organised by the Vishav Hindu Parishad at the Mavlankar
Auditorium in Delhi. The theme of the seminar was ‘Unity among Religions
originated in India’ and the religions included in it were Hinduism, Buddhism,
Jainism and Sikhism. I was also invited as a representative of Sikhism, but
somehow I felt caught myself in a dilemma of whether to go or not to go there.
The purpose of the seminar was obvious that the same refrain of "Hinduism
as a big banyan tree and all others are its branches and flowers" will be
replayed. And then the organisers would expect me to endorse their view point.
Of twenty-seven speakers listed, twentyone were to speak on Hinduism, one
(myself) for Sikhism, three Buddhists – His Holiness Dalai Lama, Dr. S.
Rimpoche of Sarnath and one bhikshu from Bodhgaya for Buddhism, one Sadhvi
Sadhna Ji for Jainism and one scholar of Gandhian studies, Anand Shankar
Pandya. Seeing the card I could very well realise the presence of the cat in
the bag which was to be thrown open on the day of seminar.
After deliberating
a lot in my mind I finally decided to go and put up my views on the theme
fearlessly. Having reached the venue I found that the lectures were going on. I
was given a seat at the dias where His Holiness Dalai Lama, Professor Rimpoche,
Swami Vasudev Nand, known as Jagatguru Shankaracharya of Jyotishpith, Acharya
Dharmendra Ji, Professor Vijay Kumar Malhotra, Sadhvi Sadhna Ji, the disciple
of Acharya Sushil Muni, were already sitting. When I glanced around the
expansive hall and its balcony, I could find no Sikh there except myself. In
the first row of the hall I could clearly see Ashok Singhal, the VHP chief,
along with important leaders of Bajarang Dal and Shiv Sena. On the one side,
after the first row, were about 20-25 press reporters and photographers sitting
in their seats reserved for them.
The Banyan Tree: In fact my anxiety
increased further. The speaker eulogising the great ‘Banyan tree’ soon finished
and the floor was handed over to Professor Vijay Kumar Malhotra (who had become
B.J.P. M.P. after defeating Congress candidate Dr. Manmohan Singh, the
ex-Finance Minister of India). By this time I also got composed and had decided
from where to start and where to finish. Professor Malhotra started with a
factual statement that in the 1951 Census of India the Hindus were 88% of the
population of India but now the figures of 1991 Census tell that they have been
reduced to 85% i.e. they have incurred a loss of 3%. "This is a matter of
grave concern. We should import vigour to the Hindu pride and should undertake
programmes for spreading Hinduism far and wide" etc. When he was speaking,
the author of these lines requested the person conducting the stage that he be
given time after the learned speaker had finished.
My request was readily
accepted. Speeches were going on in chaste Hindi and, since 1983 when I shifted
from Banaras Hindu University to Punjabi University, Patiala, this was first
occasion on which I could make full use of my knowledge of Hindu, Sanskrit and
the literature pertaining to ancient, medieval and modern period. Picking up
some quotes and episodes from Mahabharat, Ramachritmanas, Mimansa Shastra,
Gita, etc. I explained the concept of dharma therein and, then, on the basis of
Guru Granth Sahib ,put forth the distinct thought frame of Sikhism. Purpose
behind this preliminary exercise was to make the audience understand that the
speaker is not only Professor of Sikhism at Punjabi University, he knows
equally about the intricacies of Hinduism and other native
religions.
Expressing my heartfelt sympathy with the statement of Professor
Malhotra, I said that this really is a matter of great concern for all of us
that in India itself the number of Hindus was dwindling. Direct impact of 3% was
three crore. We are fortunate that Shri Shankaracharya Ji was also present in
this assembly. But one mad idea was pressing me very hard that maybe this
decrease in number is due to the fact that this great race of India is still
clinging to the thousand of years old traditions, particularly the obsolete
Varna arrangement. Perhaps the people wished to escape the heavy rod of
inequality under this system, are running helter skelter. As a matter of fact,
other religions are told, time and again, that their religious codes were
outdated now they are no more wanted and hence should be discarded. Is
everything fresh in this great religion-Hinduism; Should the innocent people
not be freed from the artificial fetters of caste compartmentisation? Should we
not abolish the tradition of calling the people first rate, second rate, third
rate and fourth rate citizens? Should we expect that, in this august gathering,
honourable Shankaracharya Ji would give some positive guidance on this issue?
Sovereign faith: Sikhism has already abandoned this caste classification
about five hundred years ago. Another surprising spectacle here before me was
that, from this platform, the idea of unity is being floated with all fanfare,
but the diversity of the Indian people, and their respective cultures, are
unacceptable to the majority community of India. Diversity in fact is the basic
position and condition of unity. The crux of this whole exercise seems to me
that under the veil of unity we are being forced to swallow and digest
‘uniformity’. This is unacceptable. This is not possible because in whole of
the creation God is accepted as all - pervasive, yet none of the objects -
animals - humans is similar to other entity. Everyone is unique and different
beautiful pieces of craftsmanship of the Lord. If a group of people planning to
go against Nature thinks and forces others to think that in the vast meadow
known as India, there should be a uniform vegetation, and animals grazing
should also be the same, then I feel their dream can never be transformed into
reality. Every Sikh, Muslim, Christian, Buddhist or Jain feels proud of being
Indian. However, if any single group would try to become champion and custodian
of Indianness and would further endeavour to humble others because of the sheer
strength of numbers, then indeed that group will be considered as the biggest
enemy of India and Indian nationalism!
Through a well-planned Hindutva
programme, the Sikhs are reminded that since words: Ram, Krishna, etc. have
been used thousands of times in the Guru Granth Sahib, and there is mention of
many other gods and goddesses in the Sikh literature, the Sikh religion is
nothing but an offshoot of Hinduism. Innocent and less-informed people have
started accepting this premise, and are attending the assemblies of Rashtriya
Sikh Sangats. One question may be asked of these hysterical nationalists. The
whole world know that Christ was born in a Jew family and thus Christianity
sprang out of Judaism. In the Holy Qur’an and prophets of Judaism and
Christianity have been remembered with great respect and regard. Could the
zealots of the new found Indian nationalism say on this basis that the Muslims
are Jews, or the Jews are nothing but Christians? All middle-East Religions are
accepted as different and distinct from each other. But the punishment to
Sikhism for using the names of Ram, Krishna and the inspiring episodes of their
lives is that Sikhs should brand themselves as Hindus! The relaxation is that
if they do not call themselves Hindus they should declare themselves Kesadhari
Hindus! Keeping away the primary sources of Sikhism, the episodes and texts
from the secondary sources are being
put
forth for inciting and misguiding the Sikhs.
But the pivot of Sikh thought
frame is Sri Guru Granth Sahib, the only Indian scripture which, after having
salvaged the Indian people from the bottom of ritualistic delusions, teaches us
the art of dignified living. Guru Granth opens the gates of equality for all
so-called high and low people. To respect somebody and to accept him as God are
altogether different aspect. It is one of the basic premises of Sikhism that
God is self born and, by his nature, cannot be born or die in a human form – as
an Avatara. Yet Sikhism does not show any disrespect to the mythical gods of
great epics who are held in veneration in the hearts and minds of people for
various temporal acts of benevolence, and came to be hailed as gods and
goddesses. Says Guru Amar Das – Jagah Jugah ke raje kie gavahi kar(I)avtari –
SGGS: p. 423). No amount of incitement can compel Sikhs to heap any disrespect
upon these great men of India and if it so happens, the responsibility will
solely lie upon these hysterical followers of pseudo nationalism and upon their
mentors sitting at their headquarters.
Stunned! After my above statement there
was pin-drop silence in the hall. The organizers started feeling as if they
happened to invite a wrong person. However, one dimension of this episode was
appreciable: none obstructed my speech and no applause or hue and cry was
raised there. I advanced my arguments on the basis of my study of Indian
Philosophy at the Department of Philosophy of Banaras Hindu University. I had
to remind the audience that history of Indian Philosophy accepts the starting
points of philosophy from the Rigveda and feels that it stopped somewhere with
the commentaries of Ramanuja, Madhava, Vallabhacharya and Nimbark, in the 13th
and 14th centuries. From there we jump direct to the twentieth century wherein
we are told that Tagore, Aurobindo, Prof. K. C. Bhattacharya, Dr.
Radhakrishnan, and Mahatma Gandhi, et al. have been great philosophers, though
this may be said about them that instead of giving any new philosophy, they
have only given a grand exposition to an already existing Indian Philosophy.
Would
somebody tell me as to why in the history of Indian Philosphies a place, even
equal to a footnote, has not been provided to Sikh philosophy which was created
by the Gurus after accomplishing a successful experiment upon Indian masses
from 1469 (the year of Guru Nanak’s Birth) to 1708 (the year of the demise of
Guru Gobind Singh)? What type of brotherhood or unity is it? Sikh philosophy
has obliterated the age-long proverb prevalent in India that neither the
sacrifice of an elephant nor that of a horse is necessary. As and when some
sacrifice is to be offered, the poor lamb is put up at the sacrificial altar;
god is represented as killer of the poor ones: gajam naivah hayam naivah
vyghram naiva cha naiva cha. Aja sutim balim dadyat daivoh durbal ghatakah!
Sikh
Philosophy: One might ask what type of this separatist thinking is under whose
direction Sikh Philosophy has not been included in any curriculum of any
philosophical studies in India. People’s should be utilised in strengthening of
the beautiful diversity of Indian cultures and religions instead of using it
for rousing the communal fervour.
The ritual of thanksgiving was performed by
Narendra Mohan, Editor-in-Chief of Dainik Jagran Group of newspapers and he
tried to convince me that the objects of the seminar were not those which I had
understood. Ashok Singhal, VHP Supremo expressed his happiness over
spade-a-spade presentation of my thesis. After me, Professor S. Rimpoche, an
eminent scholar of Buddhist studies, also endorsed my viewpoint over unity and
diversity and stressed upon the organisers that without caring much for
homogeneity we should strengthen the diverse religions and cultures of Indian
cosmopolitan society. The net result was that, in spite of the presence of a
battery of correspondents and photographers, no reporting of the occasion was
carried out (or allowed to be carried out) by any paper. This is VHP approach
toward unity and integration of India.
Wake-up Call: In this context, I feel
tempted to address the Sikhs as well. The powerful Sikh institutions, instead
of becoming religion-centred have been reduced to the status of fiefdoms of
certain chosen personalities. They revolve around them. Who is unaware of the
fact that, during last three decades, through a well planned manner, the
historical shrines of the Sikhs have been changed into the big halls which have
become a show window for displaying gaudy marble work? These halls have come up
as a question mark over the Sikh historiography and the faith and devotion of
the Sikh youth who are reading something else about these holy shrines, and
thanks to the karseva, they are seeing them in altogether different shapes.
Thousands of years old Jagannathpuri temple, Tirupati temple and the Meenakshi
temple of Madurai are being maintained by Hindus in their original shape with
the help of modern technological advancement, and I appreciate their this
endeavour of saving art and culture.
However, it is a matter of grim
disappointment that Sikhs could not keep intact their shrines constructed just
two centuries back. The other bad luck of Sikh community may be summed up in
the writhing pain being suffered by the so-called leaders of Sikh institutions
for the catching hold of some "chair" of power, and those who are
holding these chairs are out to save their prized possessions. During the last
five-six years, the Sikh community must have spent at least ten billion rupees
merely on festivities, processions, Marches, Welcoming or Thanksgiving rituals.
But could anybody tell about the results achieved? The worst type of political
precedents have been set up in the last few years of Sikh politics and, maybe,
one is unable to find so low a level of politics in the whole history of Sikh
political affairs since the very inception of Sikhism. In the countryside, 90%
youth have clipped-hair and talk about consumption of alcohol. Almost all the
films being produced in Punjabi are named after the Jat of Punjab and the
heroes of those films are shaven. No Committee or Institute, upto this day, has
taken any notice of this sacrilege, or cautioned people to see that the man
belonging to the soil of Punjab having ‘Singh’ suffixed to his name must have a
special appearance - with hair and beard. The Sikh psyche and intellect are
being pushed to abysmal depth by the fact that the definition of a Sikh is
being asked from the Government! Now, after the declaration by the Minority
Commission about the distinct identity of the Sikhs, does is not become
incumbent on the Sikh leaders to demand suitable amendments in the
Constitution?
