Fundamentalism and the Sikh Religious Tradition by T.N. Madan

In the above context, Madan's formulations seem so irrelevant and superficial,
when he seeks to prove that the problems in the Punjab are due to Sikh Fundamentalism
started by Guru Gobind Singh. The Sikh perceptions, as stated, are entirely different,
because they have a faith, that their culture, world view and ethics are entirely different
from those of the Hindu society. Otherwise, how can one explain the uncommon facts of
the Ten Gurus, a new thesis, a new Scripture, their work and martyrdoms for over 230
years, ending in a Panth ? The Sikhs understand the history of the preceding 45 years, and
the Bluestar attack, as a part of the pressures employed by the majority against a
minority. The decades long struggle of the Sikhs has to be seen and assessed after taking
into account the Sikh perceptions and their Scripture, history and religion. The facts are
too serious for anyone to argue or assert lightly that Sikhs have a split ideology,
misconstrued by the Tenth Master.
For any perceptive student of Indian history, two facts are undeniable. First is
the growing gap between the rich and the poor, which is partly attributed to the lack of
moral strength of the Indian elite to have serious consideration for the interests of the
poor and the backward castes. The distinguished modern historian, A.C. Banerjee, writes
: "There could be no social revolution in India without a frontal attack on the caste
system, which crippled human dignity and formed a dyke against spiritual regeneration
through direct approach to God. In Hindu society religion and caste have been
inseparable for ages.'"" Second, in 1947 it is the parochial policy that led to the division
of the country. And yet, after Independence, we got a state wherein the national feeling
was fairly strong and cohesive. Today we can hardly deny that the fissiparous tendencies
in the country, are becoming increasingly visible. This is a matter of serious concern for
any student of Indian society or polity. To us it appears quite a flippant and non-serious
approach to brand the Punjab Problem as of Fundamentalist origin, and not to understand
and analyse the general trends in the country, that have led us to the present position, nor
lo suggest measures that could stem the forces of disintegration. It is for this reason, we
believe, that N.T. Sehgal suggested the need of a Hindu Liberation Theology. Perceptive
thinkers have always felt that the sanctioned inequities of the Caste ideology, have
virtually dried up over the centuries, the moral sap of the Indian culture. It is in this
context that Guru Nanak pursuant to his revelation, created a whole-life revolutionary
religious system. It is unfortunate that the sense of self satisfaction and sophistory,
appears too strong to do some introspection. It reminds one of the painful warning given
by Swami Dharma Tirtha in 1946 against our delusive smugness :
"Some of the national foibles which have kept us in the tutelage of other nations
and cultures for many centuries in the past, are even today the main source of our
inefficiency as a nation. If at any time Indian nation cease to live, it will undoubtedly be a
case of suicide, and not of murder."
The Club of Rome has published a new report in 1991, the First Global
Revolution, describing the situation of the contemporary world as one of terrifying, but
also hopeful complexity. Dr. U. King of the University of Bristol, U.K., writes that
"While contemporary societies are confused about morals and ethics, and in social,
political, and educational chaos, it is essential for humanity to respond to this unique
opportunity for global revolution.... We live in a world of extraordinary diversity and
pluralism." "The report of the Club of Rome states the need for learning in a new era, and
stresses the importance of the spiritual and ethical dimension which religions have