Volume 1 / Part 1 — Sikh Religion
Reading edition
List of Paragraphs
1. Foundation of Sikhism—Bāba Nānak.
2. The earlier Gurus.
3. Guru Govind Singh.
4. Sikh initiation and rules.
5. Character of the Nānakpanthis and Sikh sects.
6. The Akālis.
7. The Sikh Council or Guru-Māta. Their communal meal.
1. Foundation of Sikhism—Bāba Nānak.
Sikh, Akāli.—The Sikh religion and the history of the Sikhs have been fully described by several writers, and all that is intended in this article is a brief outline of the main tenets of the sect for the benefit of those to whom the more important works of reference may not be available. The Central Provinces contained only 2337 Sikhs in 1911, of whom the majority were soldiers and the remainder probably timber or other merchants or members of the subordinate engineering service in which Punjabis are largely employed. The following account is taken from Sir Denzil Ibbetson’s Census Report of the Punjab for 1881:
“The names of the gurus were as follows:
1. Bāba Nānak 1469–1538–9
2. Angad 1539–1552
3. Amar Dās 1552–1574
4. Rām Dās 1574–1581
5. Arjun 1581–1606
6. Har Govind 1606–1645
7. Har Rai 1645–1661
8. Har Kishen 1661–1664
9. Teg Bahadur 1664–1675
10. Govind Singh 1675–1708
2. The earlier Gurus.
“Under the second Guru Angad an intolerant and ascetic spirit began to spring up among the followers of the new tenets; and had it not been for the good sense and firmness displayed by his successor, Amar Dās, who excommunicated the Udāsis and recalled his followers to the mildness and tolerance of Nānak, Sikhism would probably have merely added one more to the countless orders of ascetics or devotees which are wholly unrepresented in the life of the people. The fourth guru, Rām Dās, founded Amritsar; but it was his successor, Arjun, that first organised his following. He gave them a written rule of faith in the Granth or Sikh scripture which he compiled, he provided a common rallying-point in the city of Amritsar which he made their religious centre, and he reduced their voluntary contributions to a systematic levy which accustomed them to discipline and paved the way for further organisation. He was a great trader, he utilised the services and money of his disciples in mercantile transactions which extended far beyond the confines of India, and he thus accumulated wealth for his Church.
“Unfortunately he was unable wholly to abstain from politics; and having become a political partisan of the rebel prince Khusru, he was summoned to Delhi and there imprisoned, and the treatment he received while in confinement hastened, if it did not cause, his death. And thus began that Muhammadan persecution which was so mightily to change the spirit of the new faith. This was the first turning-point in Sikh history; and the effects of the persecution were immediately apparent. Arjun was a priest and a merchant; his successor, Har Govind, was a warrior. He abandoned the gentle and spiritual teaching of Nānak for the use of arms and the love of adventure. He encouraged his followers to eat flesh, as giving them strength and daring; he substituted zeal in the cause for saintliness of life as the price of salvation; and he developed the organised discipline which Arjun had initiated. He was, however, a military adventurer rather than an enthusiastic zealot, and fought either for or against the Muhammadan empire as the hope of immediate gain dictated. His policy was followed by his two successors; and under Teg Bahādur the Sikhs degenerated into little better than a band of plundering marauders, whose internal factions aided to make them disturbers of the public peace. Moreover, Teg Bahādur was a bigot, while the fanatical Aurāngzeb had mounted the throne of Delhi. Him therefore Aurāngzeb captured and executed as an infidel, a robber and a rebel, while he cruelly persecuted his followers in common with all who did not accept Islām.
3. Guru Govind Singh.
“Teg Bahādur was succeeded by the last and greatest guru, his son Govind Singh; and it was under him that what had sprung into existence as a quietist sect of a purely religious nature, and had become a military society of by no means high character, developed into the political organisation which was to rule the whole of north-western India, and to furnish the British arms their stoutest and most worthy opponents. For some years after his father’s execution Govind Singh lived in retirement, and brooded over his personal wrongs and over the persecutions of the Musalmān fanatic which bathed the country in blood. His soul was filled with the longing for revenge; but he felt the necessity for a larger following and a stronger organisation, and, following the example of his Muhammadan enemies, he used his religion as the basis of political power. Emerging from his retirement he preached the Khālsa, the pure, the elect, the liberated. He openly attacked all distinctions of caste, and taught the equality of all men who would join him; and instituting a ceremony of initiation, he proclaimed it as the pāhul or ‘gate’ by which all might enter the society, while he gave to its members the prasād or communion as a sacrament of union in which the four castes should eat of one dish. The higher castes murmured and many of them left him, for he taught that the Brāhman’s thread must be broken; but the lower orders rejoiced and flocked in numbers to his standard. These he inspired with military ardour, with the hope of social freedom and of national independence, and with abhorrence of the hated Muhammadan. He gave them outward signs of their faith in the unshorn hair, the short drawers, and the blue dress; he marked the military nature of their calling by the title of Singh or ‘lion,’ by the wearing of steel, and by the initiation by sprinkling of water with a two-edged dagger; and he gave them a feeling of personal superiority in their abstinence from the unclean tobacco.
“The Muhammadans promptly responded to the challenge, for the danger was too serious to be neglected; the Sikh army was dispersed, and Govind’s mother, wife and children were murdered at Sirhind by Aurāngzeb’s orders. The death of the emperor brought a temporary lull, and a year later Govind himself was assassinated while fighting the Marāthas as an ally of Aurāngzeb’s successor. He did not live to see his ends accomplished, but he had roused the dormant spirit of the people, and the fire which he lit was only damped for a while. His chosen disciple Banda succeeded him in the leadership, though never recognised as guru. The internal commotions which followed upon the death of the emperor, Bahādur Shah, and the attacks of the Marāthas weakened the power of Delhi, and for a time Banda carried all before him; but he was eventually conquered and captured in A.D. 1716, and a period of persecution followed so sanguinary and so terrible that for a generation nothing more was heard of the Sikhs. How the troubles of the Delhi empire thickened, how the Sikhs again rose to prominence, how they disputed the possession of the Punjab with the Mughals, the Marāthas and the Durāni, and were at length completely successful, how they divided into societies under their several chiefs and portioned out the Province among them, and how the genius of Ranjīt Singh raised him to supremacy and extended his rule beyond the limits of the Punjab, are matters of political and not of religious history. No formal alteration has been made in the Sikh religion since Govind Singh gave it its military shape; and though changes have taken place, they have been merely the natural result of time and external influences.
4. Sikh initiation and rules.
5. Character of the Nānakpanthis and Sikh sects.
It seems thus clear that if it had not been for the political and military development of the Sikh movement, it would in time have lost most of its distinctive features and have come to be considered as a Hindu sect of the same character, if somewhat more distinctive than those of the Nānakpanthis and Kabīrpanthis. But this development and the founding of the Sikh State of Lahore created a breach between the Sikhs and ordinary Hindus wider than that caused by their religious differences, as was sufficiently demonstrated during the Mutiny. In their origin both the Sikh and Nānakpanthi sects appear to have been mainly a revolt against the caste system, the supremacy of Brāhmans and the degrading mass of superstitions and reverence of idols and spirit-worship which the Brāhmans encouraged for their own profit. But while Nānak, influenced by the observation of Islamic monotheism, attempted to introduce a pure religion only, the aim of Govind was perhaps political, and he saw in the caste system an obstacle to the national movement which he desired to excite against the Muhammadans. So far as the abolition of caste was concerned, both reformers have, as has been seen, largely failed, the two sects now recognising caste, while their members revere Brāhmans like ordinary Hindus.
6. The Akālis.
“The Akālis came into prominence very early by their stout resistance to the innovations introduced by the Bairāgi Banda after the death of Guru Govind; but they do not appear to have had much influence during the following century until the days of Mahārāja Ranjit Singh. They constituted at once the most unruly and the bravest portion of the very unruly and brave Sikh army. Their headquarters were at Amritsar, where they constituted themselves the guardians of the faith and assumed the right to convoke synods. They levied offerings by force and were the terror of the Sikh chiefs. Their good qualities were, however, well appreciated by the Mahārāja, and when there were specially fierce foes to meet, such as the Pathāns beyond the Indus, the Akālis were always to the front.
“The Akāli is distinguished very conspicuously by his dark-blue and checked dress, his peaked turban, often surmounted with steel quoits, and by the fact of his strutting about like Ali Bāba’s prince with his ‘thorax and abdomen festooned with curious cutlery.’ He is most particular in retaining the five Kakkas, and in preserving every outward form prescribed by Guru Govind Singh. Some of the Akālis wear a yellow turban underneath the blue one, leaving a yellow band across the forehead. The yellow turban is worn by many Sikhs at the Basant Panchmi, and the Akālis are fond of wearing it at all times. There is a couplet by Bhai Gurdās which says:
Siah, Sufed, Surkh, Zardae, Jo pahne, sot Gurbhai;
or, ‘Those that wear black (the Akālis), white (the Nirmalas), red (the Udāsis) or yellow, are all members of the brotherhood of the Sikhs.’
“The Akālis do not, it is true, drink spirits or eat meat as other Sikhs do, but they are immoderate in the consumption of bhāng. They are in other respects such purists that they will avoid Hindu rites even in their marriage ceremonies.
“The Akāli is full of memories of the glorious day of the Khālsa; and he is nothing if he is not a soldier, a soldier of the Guru. He dreams of armies, and he thinks in lakhs. If he wishes to imply that five Akālis are present, he will say that ‘five lakhs are before you’; or if he would explain he is alone, he will say that he is with ‘one and a quarter lakhs of the Khālsa.’ You ask him how he is, and he replies that ‘The army is well’; you inquire where he has come from, and he says, ‘The troops marched from Lahore.’ The name Akāli means ‘immortal.’ When Sikhism was politically dominant, the Akālis were accustomed to extort alms by accusing the principal chiefs of crimes, imposing fines upon them, and in the event of their refusing to pay, preventing them from performing their ablutions or going through any of the religious ceremonies at Amritsar.”