Fundamentalism and the Sikh Religious Tradition by T.N. Madan
Fundamentalism and the Sikh Religious Tradition by T.N. Madan
Fundamentalism and the Sikh Religious Tradition by T.N. Madan
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growth of <strong>the</strong> <strong>Sikh</strong> society, but also considered <strong>the</strong> event to be important enough to be<br />
recorded in his autobiography. No wonder, in his detailed assessment of <strong>the</strong> sociopolitical<br />
growth of <strong>the</strong> <strong>Sikh</strong>s, historian H.R. Gupta records that <strong>the</strong> Fifth Guru had created<br />
a 'State within a State'. Evidently, it was this development which <strong>the</strong> Emperor, like any<br />
vigilant ruler wanted to stop. The second step <strong>the</strong> Fifth Guru took was to finalise <strong>the</strong><br />
Scripture of <strong>the</strong> Panth, <strong>the</strong>re<strong>by</strong> categorically announcing that <strong>the</strong> <strong>Sikh</strong>s had an entirely<br />
new religion, or <strong>the</strong>sis, embodied in <strong>the</strong> Scripture, being unrelated to any o<strong>the</strong>r religious<br />
system, its scripture or doctrines. The third step <strong>the</strong> Fifth Guru took, was intimately<br />
connected with his first two measures of proclaiming <strong>the</strong> independent character of <strong>the</strong><br />
<strong>Sikh</strong> religion <strong>and</strong> organising its development as a socio-religious body. This step had<br />
three aspects. The Guru was called <strong>and</strong> treated as a Sacha Patshah (True Emperor),<br />
meaning <strong>the</strong>re<strong>by</strong> that he was <strong>the</strong> head both of <strong>the</strong> secular <strong>and</strong> <strong>the</strong> religious wings of life.<br />
It is essential to know that Bhai Gurdas calls Guru Nanak also Sacha Patshah, indicating<br />
<strong>the</strong>re<strong>by</strong> that <strong>the</strong> Guru was <strong>the</strong> instrument of God in both <strong>the</strong> spiritual <strong>and</strong> <strong>the</strong> secular<br />
realms. The second aspect was that Guru Arjun, as also perceived <strong>by</strong> <strong>the</strong> Emperor, had<br />
financially assisted <strong>and</strong> supported a rebel to <strong>the</strong> throne. This was bound to raise <strong>the</strong> ire of<br />
<strong>the</strong> Emperor, involving confrontation with The Empire <strong>and</strong> leading to Guru's martyrdom.<br />
It was a very important religious <strong>and</strong> political event to give a lead to <strong>the</strong> <strong>Sikh</strong> society <strong>and</strong><br />
to motivate <strong>and</strong> prepare it for <strong>the</strong> new tasks ahead. In <strong>the</strong> religious history of India it is<br />
<strong>the</strong> first case of martyrdom involving confrontation between a prophet <strong>and</strong> <strong>the</strong> Emperor<br />
of <strong>the</strong> day. The third step <strong>the</strong> Guru took, logically following from <strong>the</strong> o<strong>the</strong>r measures he<br />
had adopted, was training his son in <strong>the</strong> art of arms <strong>and</strong> hunting, <strong>and</strong> giving <strong>the</strong> direction<br />
to him that he should raise an army. O<strong>the</strong>rwise, it is impossible to conceive that at <strong>the</strong> age<br />
of eleven <strong>the</strong> Sixth Master, on <strong>the</strong> very first day of his Guruship, <strong>and</strong> to <strong>the</strong> surprise of<br />
chief Gursikhs like Bhai Budha <strong>and</strong> Bhai Gurdas, should insist on wearing two swords<br />
<strong>and</strong> using a soldier's attire.<br />
The necessity of this step was ideologically so clear to <strong>the</strong> Guru, that he<br />
employed mercenaries to train his men in <strong>the</strong> art of soldiery. Fur<strong>the</strong>r, he not only fought<br />
battles with <strong>the</strong> Imperical forces, <strong>and</strong> constructed a fort at Amritsar, called Lohgarh, but<br />
formaly symbolised <strong>the</strong> Miri Piri system of Guru Nanak <strong>by</strong> <strong>the</strong> constructions of Akal<br />
Takhat <strong>and</strong> <strong>the</strong> raising of <strong>the</strong> flags of Miri <strong>and</strong> Piri close to Harm<strong>and</strong>ir Sahib. They were<br />
not two institutions. But, following <strong>the</strong> logic of <strong>the</strong> system, <strong>the</strong>se represented <strong>the</strong>ir<br />
essential combination in <strong>the</strong> <strong>Sikh</strong> religion.<br />
Hereafter <strong>the</strong> maintenance of an army <strong>by</strong> <strong>the</strong> Gurus became a regular feature of<br />
<strong>the</strong> <strong>Sikh</strong> Society. So much so, that despite knowing of <strong>the</strong> martyrdom of <strong>the</strong> Fifth Guru,<br />
who had supported <strong>the</strong> rebel Khusro, <strong>the</strong> Seventh Guru approached rebel Dara <strong>and</strong><br />
offered him military assistance for his claim to <strong>the</strong> throne. Ano<strong>the</strong>r extremely important<br />
fact is <strong>the</strong> reply of <strong>the</strong> Ninth Master to Aurangzeb. It was reported to <strong>the</strong> Emperor that <strong>the</strong><br />
Guru was organising a new <strong>and</strong> independent nation which could be a political force<br />
against him. The Emperor conveyed it to <strong>the</strong> Guru that if he desisted from his political<br />
activities, he would be favoured with official grants for his religious preaching <strong>and</strong><br />
prayers. The Guru declined <strong>the</strong> offer, <strong>and</strong> continued with both kinds of activities, which<br />
he naturally considered essential for his mission. To outsiders <strong>the</strong> hymns of <strong>the</strong> Ninth<br />
Master would seem to be very quietist in <strong>the</strong>ir import. These <strong>the</strong>y are not. For, <strong>the</strong><br />
martyrdom of <strong>the</strong> Guru was clearly connected with his support for <strong>the</strong> cause of <strong>the</strong><br />
Kashmiris suffering oppression <strong>and</strong> religious persecution, as represented <strong>by</strong> P<strong>and</strong>it Kirpa