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| GOD'S KINGDOM ON EARTH The City Joyful is the name of that city - Suffering and sorrow abide not there. Neither is there worry of paying taxes, nor does any hold property; Neither fear of punishment for error nor of decline. This fine place of habitation have I found: Brother! there weal perpetual reigns. Eternally fixed in the kingship therein: No second or third are there; all are alike. Ever fully populated, famous is that city. Those abiding therein are prosperous, opulent. There people disport themselves as they please - All are inmates of that mansion; none bars any. Saith Ravi Das, the cobbler, freed from all bonds; Whoever of that city is citizen, is our friend. (SGGS: p.345) ********************************************************************** Dr. Dharam Singh is the Editor, "The Encyclopedia of Sikhism", Punjabi University, Patiala, Punjab, India. ******************************************************************************** Vision of an Ideal Social Structure Dr. Dharam Singh Punjabi University Sikhism is a way of life striving, ceaselesly and righteously, in quest of a just and humane social structure. No doubt the Sikh Gurus were primarily spiritual preceptors and their teachings, as envisaged in their hymns included spiritual perfection and ultimate union of man with God, the Real One. However, the Gurus at the same time made their spiritual sermons(hymns) the vis-a-tergo of their egalitarian and justice-oriented social philosophy. Through these teachings they envisoned an ideal social structure the microcosmic form of which has been the casteless and classless fraternity of the Khalsa Panth, as created by Guru Gobind Singh on the Baisakhi day of AD 1699. No vision, however noble or ideal, is of any use to man unless some practical measures are taken to realize it in this very life and on this very earth. Sikhism which has the rare distinction of keeping close to each other the parallel streams of esoteric and exoteric life, did make earnest endeavours to make their vision viable and realizable. The Sikh Gurus began by establishing, and then consolidating certain social institutions which helped put those teachings into practice. The Sikh Gurus as well as their numerous followers made supreme sacrifices to defend these institutions so as to keep intact the basis of the society of their vision. The days of Guru Nanak(1469-1539 AD), the founder of the Sikh faith, were not those of peace and harmony. Within the society, there were various kinds of social and religious conflicts and tensions. There was also the crisis of the political domination of the hindus(Jains and Buddhists were, numerically speaking in microscopic minority) by the military might of the Muslims. Interestingly, the latter originally came to India as traders and then as invaders, but soon they became conquerors and made India their home. During the inter-religious conflict in the days preceding Guru Nanak, a protracted struggle had gone on involving the Buddhist, Jains and Hindus and, in the 12th Century, Sankracharya dealt a mortal blow to Buddhism in consequence of which Buddhism became almost extinct in the land of its birth. But his form of Saivism was challenged by the Jains, similarly, there were many conflicts and tensions amongst different sects of Hinduism. Crisis and conflict had been also evident in a vicious subjugation of a considerable section of society on the basis of caste. Hinduism tried to provide theological and clerical support to the idea of inherrent inequality among mankind. The 'Purusa Sukta' hymn in the 'Rig Veda' was quoted in favour of the four fold hierarchical division of society as a result of which the 'Sudras',the lowest in the four 'varnas' were expected to be at the service of the other varnas, especially the brahmins. Economic inequality became a natural corollary of this social inequality. Second, the prevalant patriarchical values and structures also made the place of women in medieval Indian male-dominated society unenviable. Scholars like Mannu declared her an object of possession meant solely for the pleasure of men. Third, ritualism and formalism dominated the spirit of religion, thus divorcing it completely from the realities of life. In general, the elite social values caused demeaning of manual labour. The aggressive lust for power, pelf and position was such, as the spirit of service and philanthropy was rare to be found. Thus, religion caused isolation from, instead of identification with the people, with almost no endeavour to eradicate ills afflicting the contemporary society. Since the present article is an endeavour to share with the reader the Sikh Gurus' vision of an 'ideal' social order, let it be reiterated here that "vision" is always related to seeing beyond the present. In this vision all defects and short-comings of the present are eliminated. This is achieved by either improving and emphasizing the brighter aspects of the present or replacing the present with the new life-patterns. Thus, the vision always relates to an ideal to be realized, and for this man has to struggle and strive. The Sikh Gurus reflected deeply on the preceding and contemporary social values and structures. Although they were, as stated earlier, primarily interested in the spiritual perfection and ultimate union of 'Jiva' with the real One, yet they felt the necessity of establishing a social order wherein the spiritual values held dear by them could thrive. Thus, they made their spiritual teachings the vis-a-tergo of the ideal social order of their version. All their lives and the subsequent Sikh history is a saga of struggle for the realization of that vision. Egalitarian Society ------------------- The Sikh Gurus visualized and worked for a social set-up wherein all are equal with no prejudices or preferences, where faith binds mankind together. Instead of dividing them into warring factions, where people sweat to earn their livelihood through truthful means and philanthropic intent, and where woman is not looked down upon as an object of carnal desire but is respected as a mother and sister. The vision of such a society was not a mere Platonic wish, but the Gurus provided us with the required values to base this structure upon and with the requisite will to strive for its realization. The doctrine of unity of Reality is central to Sikh Metaphysical thought. Infact, the entire gamut of Sikh philosophy is derived from this doctrine, which also happens to be the basis of the idea of spiritual unity and ethnic equality of mankind. This latter doctrine is the central point in the Sikh social philosophy. This idea serves as the fount of all social values that helps construct an ideal society and not a close and exclusive society. The Sikh Scripture begins with the 'Mul Mantra' which is believed to be an essence of the entire scriptural hymns and the first letter of which is 'ik-oankar'. Oan is the name used for God, Ik signifies one. The suffix kar, signifies the creative nature of God. The God of Sikh conception is not satsit anand Brahman, of Sankara's conception. He is the Creator-Lord. Thus, God, according to Sikh perception, is One, and He is the Creator of the entire manifest phenomenon. And, as Creator, He permeates throughout His Creation, thereby lending spiritual character to the material world. As for man, Sikhism considers him the acme of creation. Sikh canonical literature states that the exterior('deha' or body) of human beings is made of five perishable elements, but it contains within, what is called 'atman' or the life-force. This atman also called the sixth element which the Divine One has put within the human body, is divine in nature. It has been called a particle of God and identified with God. This divine nature of human beings also implies the spiritual unity of man. Unlike Hinduism, which holds that human beings are inherently unequal because the four varnas into which the entire mankind is divided are born of the four different organs of Brahma, Sikhism holds the view that all humans are 'Spiritually one' and thus ethnically equal. The metaphysical doctrine of the unity of Godhead gives birth to the ETHNIC EQUALITY OF MANKIND, UNIVERSAL FATHERHOOD OF GOD to the BROTHERHOOD OF HUMANKIND. According to the Sikh social thought, all human beings are equal among themselves and in His eyes. The Sikh Gurus rebelled against the obnoxious caste hierarchy. Man's caste and status in society is not determined by the chance of birth in a particular family but by the deeds done here and now. There have been examples when people from so called lower-castes reached pinnacles of spiritual perfection. The untouchable Markandeya became a sage not because of his caste but because of his piety. Nearer at hand are the examples of Kabir(weaver), Ravidas(cobbler) and Namdev(chhimba or calica printer) who are among the contributers to the Sikh Scripture. Guru Amar Das makes an equivocal statement as he says that caste and physical charms do not help man after death: the consequences in after death life depend upon the deeds done in this life. In other words, man is made in the image of God, but to conform to this divine image, personal sanctification is essential and, this latter is possible through good deeds done i n the service of fellow creatures - caste and rituals being inconsequential. While talking of the spiritual unity, ethnic equality and personal sanctification of man, we include womankind as well. Differentiation of gender is no ground for treating her as inferior to man, and denying her any advantages, opportunities, facilities and positions. Though there have been several attempts by Hindu reformists to raise her position to a honourable partner of man in society, the basic argument as advanced by the law-giver Manu, about her inferiority and impurity, has still stood. It goes to the credit of the Sikh Gurus that they included womankind in their doctrine of spiritual unity of man. Thus, in Sikhism, all human beings, man and woman, of different classes and castes, regions and religions, colours and races, in essence are one and therefore equal. The essential oneness of man also implies the universal brotherhood of mankind; all human beings are the children of one God. It follows that we should love our fellow human beings as we love our brothers and sisters in the family. In the Sikh view, this love has to be all-inclusive, love not for one's own but love for the entire mankind including the unkind, the evildoers and the inimical. Man's love, like God's, should be all-embracing because it is love of one's enemies which provides, as says George Thomas in a different context, "the acid test of whether one's love is a perfect love like God's or is restricted to those whom it is easy to love." Cultivation of such an attitude will not be for self-fullfilment but for the welfare of entire mankind. It is the holiest spark in the life of human soul and represents the complete socialization of the person. That is why Guru Nanak says that the concern for the welfare of others is the essence of all knowledge. The best way to serve God is through the expression of love for others, declared Guru Gobind Singh. Love for all, selfless social service and other altruistic deeds done with humility and absolutely no self-interest are some of the essential characteristics of one who follows sincerely the teachings of the Sikh Gurus. Such social attitude, if adopted by all, will certainly lead to the establishment of a society marked by equality, love and selfless service. It is in fact the absence of these values which has been the cause of the maladies afflicting human society. Let it be emphasized here that the Guru's conception of equality, mutual love and philanthropy was not limited to the Sikh society. For them there was no difference between prince and pauper, man and woman; similarly they made no distinction between Hindus and Muslims. While emphasizing the values of equality, love and philanthropy, the Gurus also lay emphasis on the values of peace, communal harmony and co-existence; the latter are ofcourse, the natural corollary of the former. Strengthening the sinews of peace and harmony in the modernday society is the need of the day. But this also implies strengthening the sinews of religion because the former exists because of the latter. Peace in Sikhism is not identical with inaction or non-violence. Absence of war and conflict are not the sole constituent of peace. This is only a limited and passive aspect of the wider concept of peace. When a person or a group of persons gives up faith in divine unity and ethnic equality of mankind, desire for peace comes in direct conflict with human rights. The Sikh advice is not to create such a situation by holding others in fear and trying to subjugate them. And, if such a situation is forced on him, he must not accept it by owning to anybody's fear for the sake of keeping peace. However, resistance must be non-violent and persuassive to begin with. But resort to arms is declared valid and advisable if all other means fail. Peace is of profound significance but justice in human affairs is an overriding value, for which even the price of peace is not considered too high. Another prominent characteristic of the ideal social structure of the Sikh vision is justice in human affairs. Of course, justice, fearlessness, consideration and understanding lead to the dawn of abiding peace, but let it be emphasized here that Sikhism declares justice a fundamental virtue. Justice must also be mingled with love and mercy as to acquire a divine attribute. It becomes so transformed that it acquires consistency with the spiritual unity behind the doctrine of universal brotherhood of mankind. Another dominant characteristic of the Sikh Gurus' vision is the courage, which in Sikh thought has to be comingling of fortitude and valour. Man must have the courage to stand for the values propounded by the Gurus. In cas of some individual(s) or power(s) trying to violate them, he should have the valour to fight in their defence and the fortitude to bear any amount of suffering in the process. Guru Arjun, Guru Tegh Bahadur and others who courted martyrdom in their opposition to injustice, oppression and exploitation illustrate this point. They had the fortitude to bear untold suffering and torture so that values of love, mutual understanding and co-existence prevail. Guru Gobind Singh laid down his life and those of his four sons fighting against state injustice and oppression. The creation of Khalsa Panth is also aimed at continuing the struggle with courage so that justice and righteousness prevail in social affairs. Practical Measures ------------------ The Sikh Gurus suggested in their hymns the ways and means for the establishment of a just order. They also established certain institutions so as to put their teachings into practice. As Guru Nanak went out on four of his preaching odysseys('udasis') to share with mankind in general the divine revelation he had received, he set up 'sangats', or congregations, wherever he went. The Guru travelled as far as Sri Lanka in the south, Bangladesh, Orissa and Karnataka in the east, Baghdad(Iraq) in the west and deep into the himalayas in the north. The followers used to gather together in these sangats everyday or at regular intervals. Every devotee in the congregation was treated as the image of god and no distinction were made betwen them on any grounds whatsoever. The institution of 'langar' or community kitchen originated almost simultaneously with that of sangat. In a society where rigidity of casteism and sectarianism segregated people from one another, these institutions were a revolutionary measure to transl ate the pecept of human equality into practice. It was a useful medium of social-integration between the king and the commoner, the prince and the peasant. The task of preaching such precepts and of exhorting people to put them into practice is never smooth. History stands witness that such preceptors have had to face the wrath of the contemporary rulers: the latter wanted them to accept the existing order, but they preferred to tread the more difficult path of being revolutionaries aiming at a just, egalitarian and humane society. No wonder Guru Arjun and Guru tegh bahadur had to court martyrdom when the unjust and intolerant rulers felt that, as the result of the teachings of the Sikh Gurus', the masses were getting conscious of the malady that had stricken their social existence. Guru Arjun and Guru Tegh bahadur had no personal grudge against anybody, but both of them were given the option to embrace Islam or face death. They were to face all this as the authorities of the day which were watching with alarm the popularity of their doctrine amongst the masses and feared that social and political consciousness among the latter might one day transform into a strong challenge to their unjust and oppressive rule. Guru Hargobind and Guru Gobind Singh had to meet several military onslaughts, and in the process, the latter sacrificed his own life and that of his aged mother and four young sons. In the case of martyrdoms of Guru Arjun and Guru Tegh Bahadur, as well as the battles which Guru Gobind Singh and Guru Hargobind had to fight against the degenerate and unjust rules of the day. What Guru Gobind Singh had said about the martyrdom of Guru Tegh Bahadur in his "Bachitra Natak" can be generalized for both these cases; he made the supreme sacrifice for the sake of Dharma(righteousness), and he preferred to lay down his life rather than make compromises with the values he stood for. The compilation of the 'Adi Granth', which was later given the pontifical status is, another evidence of the Gurus vision of a society where people belonging to different religious denominations lived in harmonious and peaceful co-existence. The Sikh Scripture has the rare distinction of containing hymns not only of the Sikh Gurus but also several other holy men belonging to Hindu and Muslim religious traditions. Just as all human beings are spiritually one and ethnically equal, being essentially one with the Divine, all holy men and their pronouncements convey the same message. This message is to strive for the establishment of social order which is just, equitable, exploitation-free and full of love and compassion. Here God prevails over evil, Dharma prevails over opression, and morality prevails over convenience. The creation of the Khalsa Panth on the Baisakhi Day, March 30th 1699, by the Tenth Master is viewed as the culmination of the Sikh movement as initiated by Guru Nanak and nurtured by the succeeding Gurus. All members of the Khalsa Panth are obliged to live out their personal and social existence in conformity with a specified disciplinary code. In personal life, they must follow the spiritual doctrine as propounded in the Sikh Scripture. They should have firm faith in the Real One, and remember Him with every breath. The constant remberance of the Divine Name helps in the elimination of 'haumai' and realization of one's real self. It is this self-realization that helps man to realize his essential oneness with the Divine and his implicit spiritual unity with the entire mankind. The latter helps develop a feeling of fraternity with all human beings. His social behaviourial pattern is determined by his personal faith in the unity of the real One and His manifestation in the phenomenal plurality of the mundane existence. The Khalsa Panth, thus, becomes body of individuals whose social life is regulated by the values of mutual love, equality and justice with compassion. To practice and disseminate these moral values, so as to enhance the quality of life on this planet, is the foremost duty of every Sikh man, woman and child. ******************************************************************************** |
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