By Jasbir Singh Ahluwalia
Published by Publication Bureau, Punjabi University Patiala
Pages : 147; Price : Rs. 180/-


The book under review is a part of a series of books being published by the Punjabi University, Patiala, on the eve of the tercentenary of coming into being of the Khalsa. The fifteen essays contained in the book seek to cover a variety of subjects relating to the doctrine and dynamics of Sikhism. The author discusses the challenges confronting the Sikh community at all levels — social, political as well as ideological. The author holds the view that on the eve of the 21st century, there are only two choices before mankind, i.e., either the perpetuation of the present `value neutral' consumerist culture or a new value-oriented civilisation based on the nation of the spirit. His contention is that `Sikhism being essentially a religion of spirit, can play an important role in evolving the ideology of the new world civilisation.

Dr Ahluwalia laments that the `existential concerns of the Sikhs' have taken precedence over the `universal concerns of Sikhism'. There is no doubt that humanism, liberalism, pluralism and universalism are the fundamental values of Sikhism and the consummation of Guru Nanak's vision would eventually be a global state based on equality, fraternity, justice and peaceful coexistence. But for this purpose, the Sikhs have to keep their ideological base intact. They cannot allow it to be eroded. Any dilution, distortion or erosion of Sikh identity is bound to have a disastrous effect on the Sikh psyche. In the current socio-political milieu, Sikh traditions, values, culture and identity are seriously threatened. In order to attain their true and natural stature, according to their inherent genius, Sikhs have to salvage their identity. Their socio-political existence has to be safeguarded. It is imperative to simultaneously pursue both the existential and universal concerns of Sikhism. One goal can not be pursued at the cost of the other. A cursory glance at Sikh history reveals that Sikhs have fought and laid down their lives for universal causes. They have achieved martyrdom and suffered sacrifices to uphold certain fundamental and abiding values of human life like love, harmony, and peace. It is noteworthy that Sikhs never fought religious wars. They fought against tyranny, injustice and fanaticism. But the intense faith kindled in them by the Gurus never wavered even in the face of the worst kind of persecution even when a price was fixed on every Sikh's head. None of them renounced his / her faith to save his / her life. It was only through the preservation of their identity and ideology that they pursued universal goals.

Dr Ahluwalia has not been able to articulate a clear perspective on the much debated Miri-Piri concept in Sikhism. He entangles himself in a web of self-contradiction when, on the one hand, he concedes that Sikhism is a whole-life religious system, and on the other, he states that the two domains of religion and politics must be kept distinct from each other. In support of his contention, he twice quotes a verse from Vachittar Natak regarding the House of Baba (Nanak) and the House of Babur (worldly ruler) both of which, according to him, have been described as the creation of God by the tenth Guru. Here, it is pertinent to mention that the controversy regarding the authorship of the Vachittar Natak has not been resolved so far and there have been varied interpretations of the above mentioned verse by different scholars. Message of the verse is too profound to admit of any simplistic interpretation. The tenth Nanak made no departure from the spiritual thesis laid down by the first Nanak. Sikhism is not a religion in the limited sense of the word. It is a complete way of life and aims at structuring the entire fabric of human life and culture in the light of values and principles revealed by God, for, its problems are approached in the light of moral values and social ideals that Sikhism expounds.

It is the faith of the Sikh Gurus that religion and all aspects of social life, including economic and political, cannot be separated. It was their conviction that religion-oriented politics was essential to achieve the ethical ideals of human equality, freedom and justice. In fact, it is the lesson of Sikh history that the separation of religion and politics will not only mean their enervation and atrophy but also lead to stark materialism, individualism and chaos in the social life of man. The history of the Sikh struggle from the times of the Gurus to-date, gives us the clear lesson that the combination of both aspects of life is not only most fruitful but also essential.

Dr Ahluwalia fails to note that the Harmandar Sahib and the Akal Takht, built adjacent to each other, form part of an integrated complex which represents an integrated ideology of the Sikh Gurus. The two vindicate the unique idea of spiritual and empirical unity of the inalienable Miri-Piri ideal handed down to the Sikhs by the Gurus. This ideal has nurtured and sustained them through the centuries. Unfortunately, the unique doctrinal position of the Akal Takht has not been appreciated due to lack of a clear perception of the Sikh doctrine. The author has failed to substantiate his view that `the domain and role of Sri Akal Takht relates to the universalistic temporal concerns of Sikhism and Sikh society and should take no cognisance of political problems of the Sikhs. Akal Takht stands as a living monument of the spiritual yearnings and the socio-political objectives that have shaped the dynamic Sikh people and animated them during the past few centuries. As noted by J D Cunningham, it has been the venue of the Sarbat Khalsa, or a theo-political assembly of the whole Sikh people, to seek `wisdom and unanimity of counsel' from the Guru and the Holy Book. The decisions arrived at in these meetings, through consensus in the presence of Guru Granth Sahib, have been known as Gurmattas which have an ethical base and are democratic in character, have exercised a very potent unifying influence on the Sikhs. Hukamnamas have also been issued by the Akal Takht from time to time to settle religious and political disputes. These institutions have provided sustenance and direction to the Sikhs for the last five hundred years. They cannot afford to lose their moorings. It is important for them to remain rooted to their institutional value system which has an eternal relevance. Any deviation or digression from such a dynamic value system would be a suicidal step.

The author repeatedly stresses the need for corporate integration of the Sikh community into the national mainstream or the national body politic of India. He takes no cognisance of the apprehensions lurking in the Sikh hearts that in the name of integration, their identity, like that of Buddhists and Jains, might get submerged into Hinduism. Sikhs need free and congenial environment for the flowering of their inherent genius. India must devise a collectivism which neither degrades nor enslaves the minorities. A dispassionate consideration of the reality as it exists today reveals that minorities in India are clamouring for socio-political justice. Only a satisfied, self-confident Sikh community can give effect to the core assertion of the Sikh religion, `May God bless all mankind' (Sarbat Da Bhala). Confidence in their future destiny would enable them to wholeheartedly direct their energies towards the ushering in of a new era of grand collectivism at the global level, in which all would get equal opportunities for the free and unfettered growth of their personalities.

Sikhism is equally a religion of deed and not a religion of spirit alone, as made out by the author. It is not merely a set of abstract ideas concerning God and the mystery of life and death. Mere mystical quest is not the Sikh ideal. One of the cardinal principles of Sikh faith is kirt karo (work with one's own hands). Keynote of Sikhism is a stress on social responsibility. Gurus brought true religion to bear upon the day-to-day problems of earthly life. The learned author has drawn a line between Sikh religion and Sikh philosophy. The two cannot be segregated and dealt with separately. According to the Sikh way of thinking, there is no dichotomy between the two. Life is an integrated whole and its rules are laid down by the Guru, who unites and synthesises the different segments. Sikhism is not concerned with divinity in abstraction from human reality. Guru Nanak's emphasis on deeds is epitomised in his hymn, "Truth is higher than everything, but higher still is truthful living." Sikh metaphysics has a direct bearing on Sikh commitment to social justice. A major part of the book is devoted to the study of Sikh metaphysics. Metaphysical doctrine, no doubt, forms the basis of Sikh social thought, but it was also coloured by the sensitivity of the Sikh Gurus to the contemporaneous social situations. The author discusses the current social reality in relation to the Sikhs, but shuns talking about the current Punjab crisis, painful events of 1984 and the unjust and discriminatory policies of the government towards Punjab and the Sikhs. Does he expect the Sikhs to adopt a transcendental approach where they can stay aloof from contemporaneous reality ?

The author has failed to note that right and wrong are absolute and not relative concepts in Sikh thought and tradition. In the sublime vision of the Gurus, there is no room for ethical dualities, polarities, or moral relativism. The author's contention that the Gurus' conception of ideal society or ideal state can be concretised by each age in terms of its own requirements is fallacious. The author has not been able to evaluate the ideological and practical implications of Sikhism in their true perspective.

In spite of verbal felicity, he has confused and not clarified the issues. Referring to the Rajiv-Longowal accord, he calls it historic. He has failed to explain as to what made it historic. Time has proved that it is worth nothing but going into the dustbin of history. He discusses the proposed draft of the All India Sikh Gurdwaras Legislation prepared by himself. The draft, being full of anomalies and ambiguities could not be passed into an act.

The book has omitted a host of vital issues regarding the predicament of Sikhs in free India. However, the author's suggestion to evolve an `enlightened Sikh viewpoint' on some basic socio-religious issues cannot be brushed aside.