happy vaisakhi
singh.r...@wipro.com
Truly speaking, no other day or event in the life
of a Sikh carries more significance than the day of Vaisakhi, for it was on this
day in the year 1699 that the ‘Order of the Khalsa’ was initiated by
Sahib-E-Kamaal Guru Gobind Singh Ji. It signifies the beginning of the process
of transformation of the ordinary people of India into a morally responsive and
disciplined martial army of the pure and fearless, difficult to reckon with. As
per Guru Gobind Singh Ji’s own statement in Bacchitter Naatak, this act was
accomplished under the direct command from God Almighty. The initiation of the
Khalsa Panth’, in the religious landscape of India, indeed re-defined the
concept of standing up against religious tyranny and human rights violations. By
emphasizing ‘the protection of the defenseless and helpless people’ as an
essential concept of the religious obligations of the Sikhs, he was able to give
a fresh shot in the arm of developing faith on this day of Vaisakhi.
According to some historians, Guru
Nanak Dev Ji, the founder of the Sikh faith was actually born during the month
of Vaisakh and not on Purnima of Kartika, as is commonly believed. This fact
alone makes this day even more significant for the Sikh people. Guru Amar Dass
Ji, the third Guru of the Sikhs had initiated an annual congregation on Vaisakhi
at Goindvaal in Punjab. As time passed, the Sikh Sangat started to assemble on
this auspicious day, where ever the seat of the then Guru would
be.
For centuries, ‘the meek and week’
of India had been living under constant fear and coercion not only from the
invaders who came via North-West India but also from the ruler class. They had
been continuously exploited and forced to adopt the religion of the people in
power. On that fateful Vaisakhi day, Guru Gobind Singh Ji, the tenth Guru of the
Sikhs, ultimately gave a choice to the people to mold their own destinies by
standing firm to face the bigoted and intolerant rulers of the day.
Interestingly, this concept of Sant Sipai, or ‘Saint-Soldier’ had already been
instilled in the Sikh-psyche by Guru Hargobind Ji, the sixth Guru and the
grandfather of Guru Gobind Singh Ji. But it was Guru Gobind Singh Ji, the
Sahib-E-Kamaal, who finally institutionalized this concept.
Guru Gobind Singh Ji, a true Indian nationalist, a daring
son and a selfless father with a keen desire to serve his country of birth, its
people and their faiths, had invited the Sikh congregation on Vaisakhi day at
Anandpur Sahib in the Shivalik foot hills. He desired to mold them by infusing a
new blood of a new philosophy. Eighty thousand people had gathered from all over
the country. Standing with a naked sword in his hand, he asked for a head from
within the congregation for his stated cause. One by one, five committed
individuals came forward. They were drawn from across the country from different
castes, a Khatri from Punjab, a Jat from vicinity of Delhi area and three other
low-caste Hindus respectively from the States of Gujarat, East India and from
the township of Bidar in Karnataka. And then through a unique ceremony of “Amrit
Sanchar” known as ‘Sikh Baptism’ in the Western culture (perhaps due to lack of
a better word) he transformed them into Punj Piaras, the Five Cherished Ones.
And then he bent down on his knees and
sought Amrit for himself from those who had just been turned into ‘Cherished
Fives’ of the Khalsa. With folded hands and bowed head and with a posture of
extreme humility, this man extra-ordinaire’ set an example of equality and
democratic fraternity, not to be found anywhere else in the panels of world
history. Such an act of democratic equality and great humility where a Giver,
the Guru purposefully turned around and transformed himself into a Seeker
(Guru-Chela) had never been performed before, nor will it ever be!
Describing this event, Dr. Gopal Singh
mentions in his book, “The people of India had lost hope, courage and their
country to the invaders of the middle-east. He abolished privilege and raised
the lowest, equal in all ways to the highest and restored to man his manhood, to
woman her woman-hood. He was undeniably and absolutely adamant in his refusal to
be ever called God by his followers unlike many other spiritual heads. Putting a
serious injunction against those who ever wished to know him as such, he
commanded ‘He who calls me God will for sure burn in the fires of hell. For, I
am only a servant of God; yea doubt not the veracity of this statement’ (From
Bachittar Naatak, written by Guru Gobind Singh, translated by Dr. Gopal
Singh).
Such metamorphosis of the
followers initiated by this patriotic son of motherland, led to the emergence of
a martial nation, the Khalsa Panth, whose noble objective, among others,
included its ultimate liberation from the clutches of the cruel and polluted
rulers. Thus Guru Gobind Singh Ji turned sparrows into hawks to confront the
forces of intolerance that had been leashed upon the helpless people by the
ruthless and bigoted rulers of the times, for this was the only language, he
felt, they understood. Yet Sarbans-Daani father of the Khalsa wrote in precise
and clear terms that such an option should be exercised only after all other
means had failed. Even W. H. Mcleod, a controversial Sikh history writer, in his
book titled ‘Exploring Sikhism, published by Oxford University Press, clearly
mentions on page 59 ‘The Khalsa was established by Guru Gobind Singh in 1699 as
a formal and defined order because the Panth in its earlier, looser form was
inadequately equipped to resist forces of destruction which loomed
threateningly…’.
By proclaiming such a
sea-change within the Sikh people on this auspicious day, Guru Gobind Singh Ji
promoted a highly visible Sikh identity of uncut hair and other articles of the
Khalsa. By assigning a specific code of conduct (Rehat Maryada), he formalized
the Khalsa Panth once for all and transformed it into the ‘Fauj of Akal Purukh’
or the ‘Army of God’. In fact, it is only the followers of this unique faith who
can trace their existence to a formalized spiritual order with an assigned
external discipline having its roots in one specific event on one particular
day. No other religious festival could ever boast of such a singular
association. That is why, the Vaisakhi has also been known as the ‘Saajna Divas’
or the ‘Day of Creation’ of the Khalsa. He wanted to make sure that his people,
the Khalsa, even if they wished, could not hide themselves in the crowd
especially at a time when their presence to protect the weaklings became
imperative.
But Alas! Look at us, the
‘Modern Sikhs’!
With the passage of
time, we have been gradually losing sight of that fundamental spirit and
significance of this important day. We simply keep on flouting the very basic
guidelines established by its founder. The Sikh community as a whole, whether in
India or abroad, is turning Vaisakhi into an event of hollow festivities without
due attention to what it truly stands for. The celebrations are getting more and
more elaborate, both on the religious and social fronts, yet the true
perspectives and spirit behind such activities is continuously eroding in our
minds. Certainly, in saying so I do not intend to imply that one should not
celebrate this festive occasion in great jovial spirit that it is worthy of. On
the contrary, I would categorically state that this being the ‘Day of Creation
of Khalsa’, the celebrations should encompass all the happiness and excitement
that it can muster. But unfortunately what is missing in all these celebrations
is the lack of motivation to understand and then act on the message that was
imparted to the Sikhs on this particular day.
We find more and more of us looking
like others. Instead of supporting our Turbans, the Crowns, we are subtly
emphasizing crew-cuts for our children. The distinct uniqueness of the Sikhs is
being continuously adulterated by us, the so-called ‘Modern Sikhs’ who seem not
to care much about the true meaning or message of Vaisakhi. So much so, that
this concept of ‘Modern Sikh’ even shows up at the time of Anand Kaarj, the most
sacred Sikh marriage ceremony. In order to look like what a Sikh should be
looking like, our Sikh children have started temporarily supporting a turban
with partially cropped up and clipped beard just for the time of this ceremony.
The metamorphosed appearance even disorients the closest of the invited friends
not to talk about somewhat less than close acquaintances. Come evening wedding
reception, the Turban, the Crown of the Sikh, is thrown away like an unneeded
piece of clothing, never to be seen again. The newly-wed groom appears at the
show in his usual day to day appearance, totally groomed with a shaven beard and
without an iota of hair. ‘Can such temporary deception at time or Anand Kaaraj
ever confuse the ‘Guru Eternal’ whom we pay the utmost respect and around whom
we circle-ambulate while taking vows to stay true to the future life partner?’
If not, then one has to wonder as to the need of playing such games and with
whom?
Didn’t our Guru emphasize upon us
to maintain a unique identity with full uncut hair, beard and turban once for
all? What could be clearer than his statement “Jub Lug Khalsa rahe niaraa, Tub
lug tej deeo Mai Saara. Jub Aeh Gahai bipran kee reet, Mein naa karron inkee
parteet.” meaning thereby “That so long as my Khalsa stays uniquely distinct, I
will provide it with all the strength. And when it starts imitating others, I
will not care for it any more”.
Vaisakhi should be considered a day
of reflection for all of us, the believers of the Sikh faith. It should be the
day when all who call themselves ‘the Sikhs of Guru’ start making some
grass-root resolutions to change the status-quo rather than going with the flow.
It should be the day when vows to uphold those golden principles of Sikh faith
are renewed. It should be the time when those of us who have shunned ‘the Sikh
identity’ to realign once again our philosophy with the original spirit of this
day. It should be the day when Turban is given back the ‘Glory of a Crown’ it
once commanded. It should be the day when Sikhs intoxicate themselves with
Guru’s Amrit rather than with the booze. It should be the day when they
reintroduce the concept of Sikh-Rehat in their lives rather than running away
from it in hordes. And then only, this festival of Vaisakhi will have some
meaning for us, the Sikhs
Dr. Jaswant
Singh Sachdev, MD