By Dalip Singh
Published by Singh Brothers,
Bazar Mai Sewan,Amritsar. 1992.
Pages 560; Price Rs. 200/-


The gist of the book is given on the first page, "About the Book." The implications of the text are:

1.Acquisition of political power is against the tenets of Sikhism.

2.The Sikhs "became fanatics ..... Hatred of Muslims became the religion of the Sikhs."

3.The role of the Akal Takht and the miri-piri concept has been questioned.

4.Guru Gobind Singh did not make Guru Granth Sahib the successor Guru before his departure to Heavenly Abode.

5.Guru Gobind Singh did not depute Banda Singh on the Punjab expedition.

It appears that the material in this book has been tailored to support the above assertions.

I. Acquisition of Political Power by the Sikhs

It is stated in the foreword (About the Book) that "They (Gurus) ever obeyed the laws of the State which did not conflict with the Moral laws, and used the stage (State) coinage, and in no case they ever raised any standard of rebellion against the established authority."

The author forgets that it was Guru Nanak's mission to produce men of God, who are saints as well as soldiers, committed to protect the weak and to fight injustice. Guru Nanak's mission fructified when he, as,the Tenth Nanak, created the Khalsa in 1699.

The Khalsa is enjoined to live a full life attending to all religious, political, economic and social obligations, individually as we11 as collectively. This clearly implies political power to protect their rights as well as those of the entire humanity - sarbat-da-bhala,' irrespective of caste, creed and colour.

The Sikhs are not to be passive saints and recluses who shut their eyes to injustice. Cultivation of a martial spirit is implicit in the following verses :
v Oh ye men. whosoever desires to play the game of love of God, come to me with thy head on your palm. Guru Nanak (SGGS p. 1412)

The heart is pierced with the true passion for righteousness, the hero is engaged in battle, now is the time to fight unto the last. He alone is a hero who fights to defend the humble and the helpless. Kabir (SGGS p. 1105)

It is the right and the privilege of a hero to fight and die for a cause. Guru Ram Das (SGGS p. 594)

I am a kotwal to honour the saints and punish the devils. Kabir (SGGS p. 969)

Nowhere in Guru Granth Sahib, is it mentioned that a Sikh should not acquire political power. Only unbridled power, pelf and pride are denounced. Use of such words as `halemi raj' and `Janakraj' are indicative of establishment of a just rule.


II. Hatred of Muslims

The contention that Sikhs became fanatics, and hatred of Muslims became the religion of the Sikhs, is far from truth. Everyone is aware of the plight and the cruelty perpetrated on the Sikhs by the Moghuls and the Afghans, to exterminate them. Maharaja Ranjit Singh whose rule followed, not only treated his Muslim subjects and their religion with utmost respect, but also gave them prestigious appointments in the civil administration, and high military ranks. There was no tension, leave alone hatred against the Muslims, during the Sikh rule and after independence of India. During British rule, tension was engineered by the rulers under their policy of divide-and- rule, and Hindu-Muslim-Sikh riots of the partition days were a kind of free-for-all affair, which cannot be taken as a typical example. Sikh-Muslim relations at present are at their best.


III. Akal Takht

The role of the Akal Takht cannot be better elucidated than the article "Akal Takht and Twin Doctrines" by S. Gurdarshan Singh Dhillon, an eminent scholar and historian, published in the Tribune dated 6th August, 1994. For lack of space, only a few extracts from this article are given below to substantiate that the Akal Takht has a positive and important role to play in the welfare of humanity, and is not a "muddled vision" of the Sikhs as alleged in the foreword "About the Book."

"The establishment of Akal Takht by Guru Hargobind met the long tanding need of the Sikh Panth to have a rallying point to discuss their secular as well as religious affairs. It brought out the essential unity and practicability of the Sikh faith, which took a full and comprehensive view of life. It was from the Akal Takht that Sikhs conducted their long-drawn political struggles against foreign invaders. It was the venue for biannual meetings of sarbat khalsa on the occasion of the Diwali and Baisakhi festivals. At these meetings, vital matters, including dangers confronted by the community, were discussed and gurmattas (decisions in the name of Guru) were passed. These gurmattas strengthened feelings of unity and co-operation among the Sikhs, and filled their hearts with fresh dynamism andvigour."

"During the Guru period there was no need to appoint a Jathedar to Akal Takht, as the religio-political authority was vested in the Guru. With the conferment of Guruship on the Khalsa by the Tenth Guru, the institution of sarbat khalsa and gurmatta took firm roots in Sikhism. The Sikhs always held their theo-political deliberations at Akal Takht, if it was under their control. But during the dark phases, when Akal Takht was made out of bounds for them, they chose a different venue for their deliberations. The Sikh Misls also took their important decisions and kept record of their proceedings (files/Misls) at Akal Takht."

"Akal Takht stands as a living monument of spiritual yearnings and the socio-political objectives that have shaped the dynamic Sikh people and animated them during the past few centuries. All Sikh movements, whether religious or political, which have attained any substantial measure of success, have been planned, launched and spearheaded from here. It has been the nerve-centre of Sikh politics. Forces emanating from here have caused not just ripples but great tides in the political ocean of this region. It is significant to note that before Independence the Congress never questioned the Sikh doctrine of inseparability of religion and politics."

"Sikhs believe that in a world ridden by materialism and plagued by poverty, social injustice, racial discrimination and oppression, religion and morals can still play an important role in bringing humanity into a greater experience of love, freedom, peace and justice. They believe that the lack of moral element has been the bane of Indian politics. Their fight for religious and political freedom is a unique phenomenon in the history of India. Sikhism is committed to the brotherhood of man and believes in universal welfare (sarbat-da- bhala). Its basic theme is that the inward and the outward religion and politics are inextricably interwoven. It stresses that the external order must be preserved by moral and ethical imperatives and by abiding values that constitute religion."

"The Sikhs have been in the forefront in their fights for universal causes. In 1975 the Akali Dal launched the `Save Democracy Morcha' against the emergency at a time when all candles of liberty were blown off in the country. It involved the arrest of over 42,000 workers. The morcha was conducted from the precincts of Akal Takht, and won the applause of the country as a whole."

"For the Sikhs, however, the defence of universal causes and defence of the cause of Sikh identity have not been separated. For them, both categories of causes are righteous causes, fit for the community to struggle and make sacrifices for. Unfortunately, when they try to defend the interest of their own state or community, they are dubbed fundamentalists and communal."


IV. Guru Granth Sahib

The Bhat Vahis, Rahit Namas and other contemporary books of Guru Gobind Singh's period, the tradition, and modern eminent writers such as Bhai Vir Singh, Bhai Kahn Singh, etc., categorically mention that the Adi Granth or Pothi Sahib as known then, was ceremonially installed as the successor Guru with due rites by Guru Gobind Singh before his ascension. No Sikh has ever questioned this historic fact. It was only after conferment of guruship that the appellation of Guru was added to the Granth Sahib. Undoubtedly, bani enjoyed respect of all the Gurus (Bani guru, guru hai bani), but it did not have this status with regalia of chawar, takht, and canopy.

Guru Gobind Singh merged his spiritual identity in Guru Granth Sahib and bestowed the temporal power to the Khalsa Panth under the guidance and in presence of Guru Granth Sahih. The author himself mentions Poet Sainapat's clarification (pp.392-393) that "The Guru entrusted the Khalsa to the care of God, verily Guru Granth Sahib. The Guru himself bowed before Adi Guru Granth Sahib for the last time in the presence of Holy Congregation, before his demise." The two versions of pages 392-393 and page 528, "The Incorrect Belief' that Guru Gobind Singh did not make Guru Granth Sahib as the successor Guru are contradictory and incorrect.


V. Baba Banda Singh Bahadur

On page 401 of the book, it is mentioned that "Suffice it is to say that Guru Gobind Singh did not depute Banda Singh to go to Punjab.... to cause disturbance there and punish Wazir Khan". All earlier records, tradition and subsequent findings by scholars like Bhai Kahn Singh and Dr Ganda Singh are positive that Guru Gobind Singh did send Baba Banda Singh Bahadur to chastise Wazir Khan and other culprits, and to establish a just rule in Punjab, after his talks with Emperor Bahadur Shah failed. Bhai Vir Singh, a renowned writer and nystic in his Kalgidhar Chamatkar Part II gives a graphic account of Baba Banda Singh's departure from Nanded. The Guru bestowed him with five of his arrows, and detailed five Piaras under Baba Vinod Singh to guide him. The reason for Baba Banda Singh's later problems in his mission is another story. He did infuse a spirit of freedom amongst the Sikhs and the down-trodden, and introduced important agrarian reforms which are followed till today.

There is a strong lobby in India to tarnish the Sikh image. Towards this end, the authenticity of Guru Granth Sahib is being questioned; the role of the Akal Takht and the miri-piri concept are being marginalised; the Sikhs are being branded as militants and fundamentalists; Sikhism is being projected as part of Hinduism; and above all, Guru Nanak's and Guru Gobind Singh's teachings are being differentiated. I am afraid the book fits well into this plan.