Category Archives: Sikhs and Hindus

मित्र राष्ट्रों के हिन्दू-सिख समाज की मदद भी करे भारत सरकार

(अमृत पाल सिंघ ‘अमृत’)

मित्रतापूर्ण सम्बन्धों को बढ़ावा देने के लिये हमारी केन्द्रीय सरकार ने साल 2014 से लेकर जनवरी, 2018 के बीच अफ़ग़ानिस्तान को 2,088 करोड़ रुपये और श्रीलंका को 1,025 करोड़ रुपये दिये हैं।

मित्र राष्ट्रों की मदद करना बहुत अच्छी बात है। सरकार के इस क़दम की मैं प्रशंसा करता हूँ।

भारत एक बहुत बड़ा देश है, जो आर्थिक तौर पर बहुत तेज़ी से उभर कर विश्व के सामने आया है। हम दुनिया की पांच बड़ी सेनाओं में से एक हैं। हम सबसे ज़्यादा आबादी वाले मुल्क़ों में से एक हैं। हम विविध संस्कृतियों और भाषाओं वाला देश हैं।

जब भी विश्व में कहीं भी हिन्दू, जैन, सिख सम्प्रदायों की बात होती है, तो भारत का भी ज़िक्र आ जाता है। यह स्वाभाविक है। ऐसा इसलिये है, क्योंकि हमारा यह देश हिन्दू, जैन, सिख सम्प्रदायों की मातृभूमि (homeland) है। हमारे संविधान के सेक्युलर होने के बावजूद हमारे भारत की यह विश्व भर में एक विशेष पहचान है। यह एक तथ्य है। कोई इस तथ्य को नापसन्द तो कर सकता है, लेकिन झुठला नहीं सकता।

हिन्दू, जैन, सिख सम्प्रदायों की मातृभूमि (homeland) होने की वजह से भारत की इन सम्प्रदायों के उन लोगों के प्रति एक विशेष ज़िम्मेदारी भी बनती है, जो कहीं विदेश में अपने सम्प्रदाय की वजह से ज़ुल्म का शिकार बनते हैं। उनको ज़ुल्मों से बचाने के लिये असरदार क़दम उठाना भारत सरकार की नैतिक ज़िम्मेदारी है।

अफ़ग़ानिस्तान में लम्बे समय से चल रहे गृहयुद्ध की वजह से वहाँ के हिन्दू-सिख समाज को बहुत ज़ुल्मों का शिकार होना पड़ा है। हज़ारों अफ़ग़ान हिन्दू-सिख परिवार अफ़ग़ानिस्तान में अपने घरों को छोड़कर विदेशों में जाने के लिये मजबूर हो गये हैं। जैसा कि स्वाभाविक ही है, बहुत सारे अफ़ग़ान हिन्दू-सिख परिवार भारत में भी आये हैं। इनमें बहुत ऐसे हैं, जिनको अभी तक भारतीय नागरिकता नहीं मिल सकी है।

जो बहुत थोड़े-से हिन्दू-सिख अभी भी अफ़ग़ानिस्तान में रह रहे हैं, उनकी हालत बहुत बुरी है।

ख़ानाजंगी का सामना कर रहे अफ़ग़ानिस्तान के पुनर्निर्माण के लिये भारत समेत कई देशों ने बहुत बड़ी आर्थिक मदद दी है। यह एक अच्छी बात है। लेकिन इसका एक पक्ष यह भी है कि अफ़ग़ान लोगों की मदद के लिये दिये जा रहे इस धन का कोई विशेष प्रयोग अफ़ग़ान हिन्दुओं, सिखों पर नहीं किया जा रहा, जबकि यह सबसे छोटा अफ़ग़ान अल्पसंख्यक समुदाय ही सबसे ज़्यादा नफ़रत का शिकार बना है।

हम अमेरिका जैसे मुल्क़ों से तो यह उम्मीद नहीं कर सकते कि अफ़ग़ानिस्तान को आर्थिक मदद देते वक़्त वे अफ़ग़ान हिन्दू-सिख समाज का विशेष तौर पर ध्यान रखें, लेकिन भारत सरकार से तो हमें यह उम्मीद रखनी चाहिये कि अफ़ग़ान हिन्दू-सिख समाज का विशेष तौर पर ध्यान रखा जाये।

भारत सरकार जब अफ़ग़ानिस्तान सरकार को किसी भी प्रकार की मदद दे, तो उसके साथ यह शर्त भी हो कि अफ़ग़ानिस्तान में रह रहे हिन्दुओं-सिखों की सुरक्षा हो। अफ़ग़ानिस्तान सरकार को आर्थिक मदद देते वक़्त उस धन का एक निश्चित हिस्सा अफ़ग़ान हिन्दू-सिख समाज की भलाई पर भी ख़र्च हो। अफ़ग़ानिस्तान सरकार को दी जा रही आर्थिक मदद का एक हिस्सा ज़रूरी तौर पर उन अफ़ग़ान हिन्दुओं-सिखों पर भी ख़र्च हो, जो भारत में रह रहे हैं।

साल 2014 से अब तक जो तक़रीबन 2,088 करोड़ रुपये अफ़ग़ानिस्तान को दिये गये हैं, अगर उसका बीस प्रतिशत भी अफ़ग़ान हिन्दुओं-सिखों पर ख़र्च किया जाता, तो उनकी बड़ी समस्याओं का समाधान किया जा सकता था।

भारत सरकार ने श्रीलंका सरकार को भी 2014 से अब तक 1,025 करोड़ रुपये दिये हैं। अफ़ग़ानिस्तान की तरह श्रीलंका से भी हिन्दू शरणार्थी भारत आये हैं। जो मेरा सुझाव अफ़ग़ानिस्तान के लिये है, वही सुझाव श्रीलंका के लिये भी है। श्रीलंका को दी जाने वाली आर्थिक मदद का एक निश्चित हिस्सा श्रीलंकाई हिन्दुओं पर ख़र्च होना चाहिये। श्रीलंका को दी जाने वाली आर्थिक मदद का एक निश्चित हिस्सा भारत में रह रहे श्रीलंका के हिन्दू शरणार्थियों पर भी ख़र्च होना चाहिए।

म्यांमार से निकाले गये रोहिंग्या लोगों का हमें भी वैसा ही दुःख है, जैसा पश्चिमी देशों की सरकारों को है। लेकिन हमें अफ़ग़ानिस्तान और श्रीलंका से निकाले गये हिन्दुओं का भी दुःख है। पश्चिमी देशों की सरकारों ने तो अरबों डॉलर अफ़ग़ानिस्तान पर ख़र्च करते वक़्त अफ़ग़ान हिन्दुओं, सिखों के बारे में कभी सोचा भी नहीं।

आख़िर ऐसा कब तक चलता रहेगा कि जिन देशों से हिन्दू सिखों को निकलना पड़ रहा है, भारत सरकार अपने करदाताओं की मेहनत की कमाई उन देशों को देती जाये, बिना वहाँ के हिन्दू-सिख समाज की मदद किये?

A 1947’s Refugee (Punjabi Talk)

We talked to Giani Jaswant Singh ‘Rafla’, a poet and writer. He was born in present day Khyber Pakhtunkhawa, Pakistan, before 1947. He talked about Indo-Pak partition and other issues. The Talk was in Punjabi.

We will translate his views in Hindi and English in near future. For the time being, those who know Punjabi, can listen this first video of our talk with Giani Jaswant Singh ‘Rafla’…

हिन्दू-सिख एकता हमेशा रहेगी

(अमृत पाल सिंघ ‘अमृत’)

हिन्दू धर्म कोई अभी-अभी नहीं शुरू हुया। हिन्दू धर्म कोई ५ साल, १० साल, १०० साल, या २०० साल पहले नहीं शुरू हुया। ऐसे ही, सिक्ख धर्म कोई अभी-अभी नहीं शुरू हुया, कोई ५ साल, १० साल, १०० साल, या २०० साल पहले नहीं शुरू हुया।

सिक्ख धर्म गुरु नानक देव के वक़्त से चला आ रहा है। सिख वह है, जो गुरुओं की शिक्षाओं को मानता है, गुरुवाणी को मानता है, गुरु ग्रंथ साहिब को मानता है। गुरुवाणी आज से कोई ५ साल, १० साल, १०० साल, या २०० साल पहले नहीं लिखी गयी है। गुरु गोबिन्द सिंघ ने १७०८ ई॰ में गुरु ग्रंथ साहिब को गुरु घोषित कर दिया था, हालाँकि सिद्धांतक रूप से गुरुवाणी को हमेशा से ही गुरु का दर्जा दिया जाता रहा है। गुरु ग्रंथ साहिब की शिक्षाओं को मानने वाला ही सिख है।

हिन्दू वह है, जो हज़ारों साल पहले लिखे गये संस्कृत के ग्रन्थों की शिक्षाओं को मानता है। इन ग्रन्थों में वेद, उपनिषद और पुराण शामिल हैं। ६ शास्त्र, महाभारत, और रामायण भी इन धार्मिक ग्रन्थों में शामिल हैं। ये सभी ग्रंथ कोई ५ साल, १० साल, १०० साल, या २०० साल पहले नहीं लिखे गये। ये ग्रंथ हज़ारों साल पहले लिखे गये थे। जो इन ग्रन्थों को मानता है, वह हिन्दू है। जो इन ग्रन्थों की शिक्षाओं पर अमल करता है, वह हिन्दू है।

कोई ५ साल, १० साल, १०० साल, या २०० साल पहले लिखी किसी किताब पर सिख धर्म की बुनियाद नहीं रखी गयी। कोई ५ साल, १० साल, १०० साल, या २०० साल पहले लिखी किसी किताब पर हिन्दू धर्म की बुनियाद नहीं रखी गयी। कोई ५ साल, १० साल, १०० साल, या २०० साल पहले लिखी गयी कोई भी किताब सिखों और हिंदुओं के मूल धर्म ग्रन्थों की जगह नहीं ले सकती। कोई ५ साल, १० साल, १०० साल, या २०० साल पहले हुया व्यक्ति सिखों के गुरु के बराबर की पदवी नहीं ले सकता। कोई ५ साल, १० साल, १०० साल, या २०० साल पहले हुया व्यक्ति वेदिक ऋषि या अवतार की पदवी के बराबर नहीं हो सकता।

सिख के धार्मिक यक़ीन की बुनियाद गुरु ग्रंथ साहिब है, गुरुवाणी है। हिन्दू की धार्मिक आस्था का आधार वेद, उपनिषद, पुराण, और शास्त्र आदि हैं।

जो ख़ुद को सिख तो कहे, मगर गुरुवाणी के अनुसार न चले, वह नकली सिख है, पाखंडी सिख है। जो गुरुवाणी के खिलाफ किसी इंसान या किसी किताब की माने, और ख़ुद को सिख भी कहे, तो वह नकली सिख है, पाखंडी सिख है।

जो ख़ुद को हिन्दू तो कहे, परन्तु वेद, उपनिषद, और शास्त्रों आदि के अनुसार न चले, तो वह नकली हिन्दू है, पाखंडी हिन्दू है। शास्त्र-विरुद्ध किसी व्यक्ति या पुस्तक को मानने वाला नकली हिन्दू है, पाखंडी हिन्दू है।

ये वे पाखंडी लोग हैं, जिन्होने मूल धर्म-ग्रन्थ कभी पढ़े ही नहीं। मूल धर्म-ग्रन्थों को पढ़े बिना ही ये धर्म के ठेकेदार बन बैठे हैं। मूल धर्म-ग्रन्थों को गहराई से जाने बिना ही ये ख़ुद को धर्म रक्षक घोषित कर बैठे हैं। जब इन्होने ख़ुद ही मूल धर्म-ग्रन्थों का अध्ययन नहीं किया, तो उस धर्म का, उस मज़हब का प्रचार कैसे कर सकते हैं? उस धर्म या मजहब की बात भी कैसे कर सकते हैं?

ये जो पाखंडी सिख और पाखंडी हिन्दू हैं, इन में कभी एकता नहीं हो सकती। ये धर्म के रास्ते से भटके हुये हैं। ये समाज में तब तक नफ़रत फैलाते ही रहेंगे, जब तक इन का कोई स्थायी हल नहीं किया जाता।

किसी भी प्रकार के धार्मिक मतभेद कभी भी सच्चे धार्मिक लोगों के लिये नफ़रत का कारण नहीं बन सकते। मूल धर्म ग्रन्थों की शिक्षाओं पर चलने वाले सच्चे सिखों और सच्चे हिंदुओं में कभी आपसी नफ़रत और दुश्मनी नहीं हो सकती। सच्चे हिन्दू और सिख हमेशा ही आपसी प्रेम, सद्भाव, और एकता के हिमायती रहे हैं। इन में हमेशा ही एकता रही है। इन में हमेशा ही एकता रहेगी।

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Encourage Marriages Among Pakistani, Afghanistani And Indian Hindus/Sikhs

(Amrit Pal Singh ‘Amrit’)

Many Pakistani and Afghanistani Hindus and Sikhs want to immigrate permanently to India. Many Indians are seen inciting Pakistani as well as Afghanistani Hindus/Sikhs to immigrate to India, though they are incapable to understand ground realities of immigration. Practically, Pakistani and Afghanistani Hindus and Sikhs are finding it difficult to settle permanently in India. That is why many Pakistani Hindus, who came to India, in due course went back to Pakistan. A few others left for western countries.

Thousands of Hindus and Sikhs were migrated from Pakistan to Indian Kashmir in 1947. Even after 67 years, they are not given basic citizenship of State of Jammu and Kashmir. They cannot vote for the state Assembly and local bodies’ elections but they are allowed to vote in Indian Parliament elections.

Those Hindus and Sikhs, who migrated from Mirpur and other areas of Pakistan occupied Kashmir to Indian Kashmir, have not given their due claims of final settlement even after 67 years. It is so easy for some Indian Hindus and Sikhs to incite Pakistani Hindus and Sikhs to migrate to India, but they never talk about these final settlements.

However, I have a suggestion for Indian Hindus and Sikhs, if they want to do something for the betterment of Hindus and Sikhs of Pakistan and Afghanistan.

Hundreds of Pakistani Muslims are married to Indian Muslims. These matrimonial relations across the border are helpful to create pleasant and friendly relations between people of two countries. If there are strong people-to-people relations between two countries, it is beneficial for both the countries.

There are rare cases of cross-border marriages between Indian and Pakistani Hindus. Hindus and Sikhs should encourage matrimonial alliance between Indian, Afghanistani and Pakistani Hindus and Sikhs. By doing so, many Pakistani and Afghanistani Hindu/Sikh girls can easily be immigrated to India. This will be a slow but very effective process. Such marriages will bring Indian, Afghanistani and Pakistani Hindus and Sikhs close to one another. At present, it seems there is lack of coordination between Pakistani, Afghanistani and Indian Hindus/Sikhs.

Such marriages between Indian and Pakistani Hindus/Sikhs will help reduce tension between the two countries, which is generally caused by politicians.

Cross-border marriages between Indian, Afghanistani and Pakistani Hindus/Sikhs are possible in Punjabi, Kashmiri, and Sindhi as well as other cultural sub-communities.

Indian, Afghanistani, and Pakistani Hindus and Sikhs should think over this option.

Did Kahan Singh Nabha Start Creating Division?

(Amrit Pal Singh ‘Amrit’)

Many people blame Kahan Singh Nabha’s book ‘Hum Hindu Nahin’ (We are not Hindus) for starting the conflict during the British era in Punjab and also accuse the British to provoke Kahan Singh Nabha and other Sikh writers to write such books. The then British govt in India and Singh Sabha movement are also criticized by many writers.

Sita Ram Goel writes: –

Thus the seed sown by the British began to bear fruit. In 1898, Kahan Singh, the Chief Minister of Nabha and a pacca loyal- ist wrote a pamplet: Hum Hindu Nahin Hain (We are not Hindus). This note, first struck by the British and then picked up by the collaboratonists, has not lacked a place in subsequent Sikh writings and politics, leading eventually in our own time to an intransigent politics and terroristic activities.

Here, it will be interesting to read these comments by Sita Ram Goel:

The British also worked on a more political level. Singh Sabhas were started, manned mostly by ex-soldiers. These worked under Khalsa Diwans established at Lahore and Amritsar. Later on, in 1902, the two Diwans were amalgamated into one body–the Chief Khalsa Diwan, providing political leadership to the Sikhs. They all wore the badge of loyalty to the British. As early as 1872, the loyal Sikhs supported the cruel suppression of the Namdhari Sikhs who had started a Swadeshi movement. They were described as a “wicked and misguided sect.” The same forces described the Ghadarites in 1914 as “rebels” who should be dealt with mercilessly.

These organisations also spearheaded the movement for the de-Hinduization of the Sikhs and preached that the Sikhs were distinct from the Hindus. Anticipating the Muslims, they repre- sented to the British Government as far back as 1888 that they be recognized as a separate community. They expelled the Brahmins from the Har Mandir, where the latter had worked as priests. They also threw out the idols of “Hindu” Gods from this temple which were installed there. We do not know what these Gods were and how “Hindu” they were, but most of them are adoringly mentioned in the poems of Guru Nanak. At any rate, more often than not, iconoclasm has hardly much spiritual content; on the other hand, it is a misanthropic idea and is meant to show one’s ha- tred for one’s neighbour. In this particular case, it was also meant to impress the British with one’s loyalty. Hitherto, the Brahmins had presided over different Sikh ceremonies which were the same as those of the Hindus. There was now a tendency to have separate rituals. In 1909, the Ananda Marriage Act was passed.

I believe that such ‘analyses’ do not present the true picture of what happened during the British era.

Before I explain myself, please read these lines carefully:

The aim of Nanak was, no doubt, good; but he did not possess any learning and was merely acquainted with the dialect of the (Punjabi) villagers among whom he was born. He was quite ignorant of the Vedas and the Shastras and of Sanskrit, otherwise why should he have written Nirbhau instead of Nirbhaya.

Another proof of his ignorance of the Sanskrit language is his composition called Sanskrit hymns (Satotras). He wanted to show that he had some pretentions to the knowledge of Sanskrit. But how could one know Sanskrit without learning it. Is is possible that he might have passed for a Sanskrit scholar before those ignorant villagers who had never heard a man speak Sanskrit. He could never have done unless he was anxious to gain public applause, fame and glory. He must have sought after fame or he would have preached in the language he know and told the people that he had not read Sanskrit.

Read more:

Had Nanak held up the Vedas alone as the supreme authority, he would not have succeeded in founding his sect, nor would he have been recognized a Guru (Master). As he was quite ignorant of Sanskrit, he would not have been able to teach others and thereby make them his disciples.

The lines quoted above (in bold letters) unquestionably hurt religious feelings of any follower of Guru Nanak Dev Ji. While blaming Sardar Bahadur Kahan Singh Nabha, Singh Sabha Movement or Chief Khalsa Diwan, such writers NEVER mention the book I have quoted above (in bold letters) . It is natural that for an average Sikh reader, their act of hiding an important point is enough to doubt credibility of such ‘experts’ on Hindu-Sikh relations.

In addition, when any self-styled expert on Hindu-Sikh relations start criticizing the entire Singh Sabha movement, an ordinary Sikh reader takes it as another attack on Sikh institutions and Sikh scholars. Also, by not mentioning anti-Sikh writings of a few Hindu writers of that era, such ‘experts’ become suspicious in the eyes of genuine readers.

The lines which I have quoted above (in bold letters) were written by Swami Dyanand Saraswati, the founder of Arya Samaj in his book ‘Satyarth Prakash’. (Please refer to 11th chapter of ‘Satyarth Prakash’).

Satyarth Prakash was published first in 1875 in Varanasi. Its second and improved edition was published in 1882.

Kahan Singh Nabha’s Hum Hindu Nahin came into existence only in 1898. Thus, he published his book after 23 years of publication of first edition of Satyarth Prakash and 15 years after death of Dyanand Saraswati (Dyanand died in October, 1883 in Ajmer).

Before criticizing Kahan Singh Nabha and the entire Singh Sabha movement, should one not study what happened in Punjab between 1875 and 1898?

Many people do not know that when Dyanand Saraswati came to Punjab, he was helped in a friendly way by the Sikhs to establish Arya Samaj societies in Punjab. Many Sikhs joined Arya Samaj. Interestingly, Gyani Dit Singh and Jawaher Singh also were on one occasion members of Arya Samaj. Same Dit Singh is considered one of founder members of Singh Sabha movement.

When Sikhs came to know what Dyanand wrote about their Gurus and their faith, they were hurt. (Though, I have quoted a few lines of Satyarth Prakash in this article {in bold letters} , but a separate article is needed to give details of his views on Sikh Gurus and Sikh faith).

It was very natural that Sikhs considered it an attack on their faith and distinct identity, when Dyanand Saraswati while making comments on five ‘Kakars’ wrote these lines in his Satyarth Prakash:

Gobind Singh, through his wisdom, started the practice of wearing these five articles. They were very useful for the time in which he lived, but they are of no use at the present time.

Read this footnote of an article written by Col. Dr. Dalvinder Singh Grewal:

“Nanak Shah fakir ne naya chalaya panth. Idhar udhar se jor ke likh mara ik granth Pahle chele kar liye, pichhe badla bhes. Sir aur safa bandh ke, rakh line sabh kes.”
(Nanak Shah the kind of fakirs, founded a new community.
He collected an assortment of writings and put them in a volume.
He gathered a few disciples and then changed his garb.
He wound a turban round his head and grew his hair long)
Ganda Singh, A History of the Khalsa College, Khalsa College Amritsar, 1949, p.7 http://www.sikhreview.org/november2001/heritage.htm

This was the background of Hindu-Sikh conflict during the British era.
Gyani Dit Singh, once an Arya Samaji, visited Dyanand in 1877 in Lahore. In his booklet ‘Sadhu Daya Nand Naal Mera Sambad’, Dit Singh describes his discussion with Dyanand in these words:

“Q: Who is the Creator of this universe?
A: The Lord (Ishwar)
Q: Does the Lord create the universe from Himself or from something else?
A: How can the Lord create the universe from Himself? He is without form (Nirakaar). He creates the world from four atoms.
Q: Wherefrom does the Lord bring these atoms?
A: The Lord joins the atoms floating in the sky and creates the universe.
Q: How many atoms help making this universe and how does the Lord create the universe around them? Can you explain – sequentially and systematically?
A: The atoms of earth, water and air roam around freely in air that the Lord mixes them as per the requirement and creates the universe, e.g., he creates earth from earth atoms, water from water atoms, fire from fire atoms and air from air atoms.
Q: Were these four elements existing earlier than the Lord of were created by the Lord?
A: The Lord is non-existent that he could create the solid elements from His soul. The elements of these four atoms existed already which the Lord united to create the universe.
Q : From your statement the Lord appears to be like a mason who collects and joins bricks, sand, lime, and wood, etc., to make a house. He is not a creator of atoms but creator of a structure from these items? ….. He is like a women who cooks food from various items?”
Hearing these comments Swami Dayanand became angry. The dialogue continued but, at the end, he said angrily, “Go and say that I (Gyani Ditt Singh have won and Swamiji has lost.”

Col. Dr. Dalvinder Singh Grewal writes: –

This showed the shallowness of Swami Dayanand’s knowledge. Gyani Ditt Singh held three such discussions with Swami Daya Nand with the same results. The details of these discussions are available in his book Sadhu Daya Nand Naal Mera Sambad. Swami Dayanand stood exposed in all these discussions. This made a great impression of Gyaniji on the listeners and he became very popular and acceptable among Sikhs.
http://www.sikhreview.org/november2001/heritage.htm

It was only in 1898 that Kahan Singh Nabha’s Hum Hindu Nahin was first published. Amidst constant attacks on Sikh faith and Sikh scriptures, the book ‘Hum Hindu Nahin’ was naturally liked by general Sikhs.
Thus, it is understandable that Hum Hindu Nahin did not start creating division among Hindus and Sikhs. Instead, it was merely a reaction to those who already had successfully caused tension.

The RSS’s Views On Status of Sikh Religion

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The RSS’s Views On Status of Sikh Religion

(Amrit Pal Singh ‘Amrit’)

Rashtriya Swayamsevak Sangh (RSS) does not use the word ‘Hindu’ for a specific religion. According to the RSS’s explanation, the name Hindu is given to a society or ‘Samaj’ (Hindi/Punjabi word for society). Hindu Samaj is a commonwealth of many religions.

Consequently, according to Rashtriya Swayamsevak Sangh, the word Hindu does not point to to one religion but a commonwealth of many religions. Sikh Religion is one of these religions.

The official statement by the RSS on Sikhs says: –

We regard the Sikh religion as a separate religion, but we regard the Sikh people as belonging to our Samaj. When we say that they are a part of the one great Hindu Samaj, we do not deny the existence of their separate religion and separate beliefs. Hindu Samaj is a commonwealth of many religions. It includes idol worshippers as well as those that are against idol worship. It includes those who accept the authority of the Vedas as well as those who do not. They are all included in the wider Hindu conceptualization.

Thus, the RSS regards the Sikh religion as an independent religion. At the same time, it believes that Sikh religion is a part of Hindu society. For them, the word Hindu does not stand for a specific religion, but for a society.

The RSS further explains: –

The basic postulate is that ‘Hindu’ is not a religion but a way of life, or more precisely a certain value-system or culture. One of the basic tenets of this value system is to accept the validity of all faiths and religions. If we deny this plurality, we will cease to be Hindus.

When the RSS says: –

It should be noted that the Hindu Code Bill, though it contains the word ‘Hindu’, is applicable to Sikhs, Jains and Buddhists. We desire that it should be applicable to all, including the Christians and the Muslims, as is envisaged in Article 44 of our constitution.

It makes it clear that the word Hindu used by the RSS in its official statement is a synonymous to ‘Indian’.

Vishv Hindu Prishad, an organization associated with the RSS, passed a resolution regarding Hindus in Malaysia on January 24, 2008 in a joint meeting of board of trustees and governing council in Bangalore, India. In this resolution, the words Hindu and Hindus were used. Interestingly, the words ‘Indian’ and ‘Indians’ were added in brackets.

For example, read the first paragraph of this resolution: –

The ethnic minority Hindus (Indians) of Malaysia were brought into that country by the British some two hundred years ago. Since independence of Malaysia in 1957, the Malaysian Hindus (Indians) have been permanently colonized by Islamic fundamentalists and Malay chauvinist UMNO (United Malay National Organization) led Malaysian government.

So far as the different identity of Sikhs is concerned, the RSS’s official statement says: –

Many Sikhs attend the R.S.S. Shakhas, but nobody is asked to remove his beard or his pugree. R.S.S. will never try to obliterate the identity of the Sikhs. That will be against the very grain of the R.S.S.

In practical, many of activists of RSS and other organizations associated with it use the term ‘Hindu’ for a specific religion, i.e. Hindu Religion. It is common to hear the terms ‘Hindus and Sikhs’ and ‘Hindu-Sikh Unity’ in the RSS circles.

The Word ‘Sikh’

(Amrit Pal Singh ‘Amrit’)

The term ‘Sikh’ has extensively been used in Sri Guru Granth Sahib, Sri Dasam Granth Sahib, hymns of Bhai Gurdas Ji and other Sikh texts. Even the religion started by Guru Nanak Dev Ji is mostly known as ‘Sikh Religion’. Thus, one can simply comprehend that this word is so significant in this religion.

It is widely accepted that the word ‘Sikh’ is derived from Sanskrit word ‘Shishya’, which is used for ‘disciple’. When we study the holy Gurbani, we come to the conclusion that the term ‘Sikh’ has been used for other meanings as well in Sri Guru Granth Sahib Ji. The purpose of this article is to get an understanding of this word in context of Sri Guru Granth Sahib Ji and other Sikh literature.

The Word ‘Sikh’ for ‘Shikha’ (hair tuft): –

The word ‘Sikh’ has been used in the Gurbani for ‘Shikha’, ‘Choti’ or hair tuft also: –

Jab Nakh Sikh Eh Man Cheena.

(When I came to understand this mind, from the tips of my toes to hair tufts).

(Sri Guru Granth Sahib Ji, 972).

The word ‘Sikh’ for ‘Shikha’ or hair tufts has also been used in Sri Dasam Granth Sahib: –

Pahle Chandi Charitr Banaayo.

Nakh Sikh Te Kram Bhaakh Sunaayo.

(Bachitra Naatak, Sri Dasam Granth Sahib).

The Word ‘Sikh’ for ‘Sikheya’ or teaching: –

The word ‘Sikh’ has also been used for ‘Sikheya’ or teaching in the Gurbani. For example: –

Naanak Aakhai Re Manaa Suneeyai Sikh Sahee.

(Says Nanak, listen, O mind, to the True Teachings).

(Sri Guru Granth Sahib Ji, 953).

The Word ‘Sikh’ as an imperative verb: –

The word ‘Sikh’ has also been used as an imperative verb in Sri Guru Granth Sahib Ji: –

Gur Mil Chaj Achaar Sikh, Tudh Kade Na Lagai Dukh.

(Meeting with the Guru, learn proper conduct, and suffering shall never touch you).

(Sri Guru Granth Sahib Ji, 953).

The Word ‘Sikh’ for disciple (Common Noun): –

Mostly, the word ‘Sikh’, as a common noun, has been used for ‘disciple’ in the Gurbani: –

Guru Jina Ka Andhula Sikh Bhee Andhe Karam Karen.

(The disciples, whose teacher is blind, act blindly as well). (Sri Guru Granth Sahib Ji, 951).

And,

Kabeer Sikh Saakha Bahute Keeye, Keso Keeyo Na Meet.

(O Kabeer! So many disciples and students are made, but has not made God his friend).

(Sri Guru Granth Sahib Ji, 1369).

At one place, Bhai Gurdas Ji describes how Bhagat Kabeer Ji got ‘Gur Mantra’ from Ramanand Ji. Then, Bhai Gurdas Ji says: –

Sun Partaap Kabeer Da, Dooja Sikh Hoya Sain Naayee.

(After listening the glory of Kabeer, Sain became [Ramanand Ji’s] second Sikh).

Here, the word ‘Sikh’ has been used for Bhagat Sain Ji. Bhagat Sain’s hymns are included in Sri Guru Granth Sahib Ji. Bhagat Sain Ji was a Sikh of Bhagat Ramanand Ji.

The Word ‘Sikh’ in Sri Dasam Granth Sahib Ji

In Sri Dasam Granth Sahib, the word ‘Sikh’ (disciple) has been used for many times. In ‘Rudra Avtar’, it is told that Datt Avtar made many Sikhs: –

Jal Madh Jaun Munde Apaar.

Ban Naam Taun Hvaige Kumaar.

Gir Madh Sikh Kine Anek.

Gir Bhes Sahat Samajho Bibek.163.

Bharath Bhanant Je Bhe Durant.

Bharathi Naam Ta Ke Bhanant.

Pur Jaas Sikh Kine Apaar.

Puri Naam Taun Jaan Bichaar.164.

Parbat Bikhai Saje Sikh Keen.

Parbat Su Naam Lai Taahe Deen.

Eh Bhaant Uchar Kar Panch Naam.

Tab Datt Dev Kinne Bisraam.165.

Saagar Manjhaar Je Sikh Keen.

Saagar Su Naam Tin Ke Prabeen.

Sarsut Teer Je Keen Chel.

Sarsuti Naam Tin Naam Mel.166.

Teerthan Beech Je Sikh Keen.

Teerath Su Naam Tin Ko Prabeen.

Jin Charan Datt Ke Gahe Aan.

Te Bhye Sarab Bidya Nidhaan.167.

Im Karat Sikh Jah Tah Bihaar.

Aasraman Beech Jo Jo Nihaar.

Tah Tahi Sikh Jo Keen Jaaye.

Aasram Su Naam Ko Tin Suhaaye.168.

Aarann Beech Jea Bhe Datt.

Sanyaas Raaj At Bimal Mat.

Tah Tah Su Keen Je Sikh Jaaye.

Arinn Naam Tin Ko Rakhaaye.169.

(Dattavtar, Sri Dasam Granth Sahib)

And

Hai Sabh Logan Ko Karta Brij Bheetar Hai Karta Eh Leela.

Sikhyan Ko Barat Har Hai Eh Saadhan Ko Harta Tan Heela. (…395).

(Krishnavtar, Sri Dasam Granth Sahib).

The Word ‘Sikh’ as synonymous to the word ‘Chela’

The word ‘Chela’ has again and again been used as a synonymous with the word ‘Sikh’ for ‘disciple’.

Saint Kabeer Ji has used the word ‘Chela’: –

Toon Satgur Hau Nautan Chela.

(You are the True Guru, and I am Your new disciple). (Sri Guru Granth Sahib Ji, 324).

The word ‘Chela’ as synonymous with the word ‘Sikh’ has been used by Guru Nanak Dev Ji: –

Guru Paasoh Phir Chela Khaaye.

(The disciple feeds on the Guru). (Sri Guru Granth Sahib Ji, 349).

Aavan Athhtrai Jaan Staanavai, Hor Bhee Uthhsi Mard Ka Chela.

(Coming in seventy-eight, they will depart in ninety-seven, and then another disciple of man will rise up). (Sri Guru Granth Sahib Ji, 723).

Tera Kavan Guru Jis Ka Too Chela.

(Who is your guru? Whose disciple are you?). (Sri Guru Granth Sahib Ji, 942).

Sabd Guru Surat Dhun Chela.

(Sri Guru Granth Sahib Ji, 943).

Guru Amardas Ji has used the word ‘Chela’ for disciple or Sikh:

Aape Gur Chela Hai Aape, Aape Dasse Ghaat.

(He Himself is the Guru, He Himself is the disciple, and He Himself shows the destination). (Sri Guru Granth Sahib Ji, 517).

Guru Ramdas Ji used the word ‘Chela’ for disciple or Sikh:

Aape Satgur Aap Hai Chela, Updes Karai Prabh Aapai.

(He Himself is the True Guru, and He Himself is the disciple; God Himself imparts the Teachings). (Sri Guru Granth Sahib Ji, 605).

Aape Gur Chela Hai Aape, Aape Har Prabh Choj Vidaani.

(He Himself is the Guru, and He Himself is the disciple; the Lord God Himself plays His wondrous games). (Sri Guru Granth Sahib Ji, 669).

Jan Naanak Naam Pareyo Gur Chela, Gur Raakhoh Laaj Jan Ke.

(Servant Nanak is called the Gur-Chela; O Guru, save the honor of Your servant). (Sri Guru Granth Sahib Ji, 731).

Bhai Gurdas Ji has used the word ‘Chela’ (disciple) frequently for Sikh in his hymns. For example: –

(1) Gur Chela, Chela Gur Hoyee. (15-16-7).

(2) Gur Chela, Chela Guru, Chele Parcha Parchaaya. (24-5-4).

(3) Gur Chela Parvaan Kar, Chaar Varan Lai Pairee Paaya. (24-12-4).

(4) Gur Angad Gur Ang Te, Gur Chela, Chela Gur Bhaaya. (26-34-2).

(5) Jo Gur Gopai Aapna Kyon Sijhai Chela. (34-2-1).

(6) Gur Govind Khudaaye Peer, Gur Chela, Chela Gur Hoya. (39-4-1).

In Sri Dasam Granth Sahib, the word ‘Chel’ (Chela) has been used for ‘Sikh’:

Saagar Manjhaar Je Sikh Keen.

Saagar Su Naam Tin Ke Prabeen.

Sarsut Teer Je Keen Chel.

Sarsuti Naam Tin Naam Mel.166.

(Datt Avtar, Sri Dasam Granth Sahib).

Thus, the word ‘Sikh’, if used for ‘disciple’, is synonymous with ‘Chela’.

If we go by this explanation, it can be said that Sri Ram Chandra was a Sikh of Sri Vashishth Ji, and Sri Krishna was a Sikh of Sri Sandeepan Ji.

When the word ‘Sikh’ is just a synonymous with ‘Chela’ or ‘disciple’, it is a common noun. The word ‘Chela’ can be used as a synonymous with the word ‘Sikh’, if the word ‘Sikh’ is used as a common noun.

The Word ‘Sikh’ as a proper noun: –

The word ‘Sikh’, if used in a special context, stands for a person who follows a specific organized religion, mostly known as Sikh Religion and Khalsa Panth. The SGPC has published ‘Sikh Rahat Maryada’ that gives a definition of Sikh in these words: –

Any human being who faithfully believes in

i. One Immortal Being,

ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,

iii. The Guru Granth Sahib,

iv. The utterances and teachings of the ten Gurus and

v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh.

The word ‘Sikh’ as explained in definition given by the SGPC is a proper noun. The word ‘Chela’ cannot be used as a synonymous with the word ‘Sikh’, if the word ‘Sikh’ is used as a proper noun. The terms ‘Sikhism’ and ‘Sikh Religion’ are originated from the word ‘Sikh’, but if terms ‘Chelaism’ and ‘Chela Religion’ are coined, they necessarily would not be synonymous with ‘Sikhism’ and ‘Sikh Religion’.

Thus, we find different meanings of word ‘Sikh’: –

(1) ‘Sikh’ (disciple), as a common noun,

(2) ‘Sikh’ (a follower of a specific organized religion), as a proper noun,

(3) Teaching,

(4) Imperative Verb,

(5) Hair tufts.

Introduction

Saint Kabeer Ji saw that religious leaders and priests were misleading people. Such priests were dividing ordinary people on ‘religious’ grounds. The religion is supposed to tie a person to the God Almighty; however organized religion was being used as a tool to divide people on the name of God and religion.

Saint Kabeer Ji must have realized that priests were responsible for downfall of the society. Instead of quarrelling, he simply abandoned those priests. He himself says: –

Hamra Jhagra Rahaa Na Ko-oo.

Pandit Mulla Chhaade Do-oo.

(I have no quarrel with anyone. I have abandoned both the Pandits [the Hindu religious scholars] and the Mullahs [the Muslim priests]). (Sri Guru Granth Sahib, 1158-1159).

He openly declares: –

Pandit Mulla Jo Likh Dee-aa.

Chhaad Chale Ham Kachhoo Na Lee-aa.

(Whatever the Pandits and Mullahs have written, I reject; I do not accept any of it). (Sri Guru Granth Sahib, 1159).

Here, we should note that Kabeer Ji is rejecting Pandits and Mullas. It means he rejects their explanations of religious texts and rituals etc. Otherwise, true Gurus and Peer (Muslim saints) are his: –

Kabeer Poongra Raam Alah Ka, Sabh Gur Peer Hamaare.

(Kabeer is the child of God, Allah, Raam. All the Gurus and prophets are mine). (Sri Guru Granth Sahib, 1349).

Thus, Saint Kabeer embraces all worshippers of the God Almighty. It does not matter to him what religions they follow. Now, like any true saint, Kabeer Ji is no more a Hindu or Muslim. He is a worshipper and beloved of the God. Hindus and Muslims are equal for him. He is now really ‘Kabeer’ (big) and does not fall in any definition of Hindu and Muslim. That is the reason that while explaining the views of Kabeer Ji, Guru Arjun Dev Ji says: –

Na Ham Hindu Na Musalmaan.

(I am neither a Hindu nor a Muslim). (Sri Guru Granth Sahib Ji, 1136).

It does not indicate in any way that he is now anti-Hindu or anti-Muslim. Instead, he is now a teacher for both Hindus and Muslims. That is why Kabeer Sahib Ji says: –

Hindu Turk Do-oo Samjhaavao.

(I teach both Hindus and Muslims). (Sri Guru Granth Sahib Ji, 479).

He speaks to both Hindus and Muslims: –

Dakhan Des Hari Ka Baasa

Pachhim Alah Mukaama.

Dil Meh Khoj Dilai Dil Khojoh

Ayhee Thaur Mukaama.

(Hari [The God of the Hindus] lives in the southern lands, and Allah [the God of the Muslims] lives in the west. So search in your heart – look deep into your heart of hearts; this is the home and the place where He lives). (Sri Guru Granth Sahib Ji, 1349).

Thus, he becomes respectable for both Hindus and Muslims.

Regrettably, a few people quote and explain the Gurbani in a way as if such hymns in Sri Guru Granth Sahib Ji are anti-Hindu or anti-Muslim.

The Guru history itself is a good teacher for us. Again, only a few could become true students of Guru History.

Quoting the Gurbani out of its real context and explaining it in a wrong way are extremely dangerous and destructive trends. A few forces are active to create tension between various groups of Hindus and Sikhs. Despite the fact that, in general these forces are political by their nature, they act as if they are religious groups.

In this section, I will try to understand the relations between Hindus and Sikhs in the light of holy Gurbani and history. I do not intend to make my readers to reach my conclusion. Instead, I will just try to gather information. My readers are free to draw their own conclusion from this information.

Regards,

Amrit Pal Singh ‘Amrit’

Sikhs and Hindus

    Proposed Topics

  • The Word ‘Hindu’
  • Hindu religion or Hindu Society
  • Vedas, Hindus and Sikhs
  • Martyrdom of Guru Tegh Bahadur Sahib and Hindus
  • Hindu-Sikh Relations in 1469 to 1708
  • The revolt of 1857 and Sikhs
  • Sikh-Hindu relations during British rule
  • Sikh-Hindu relations during Punjabi state movement
  • Ram Raj and Khalsa Raj
  • Sahajdhari
  • Hindu-Sikh Unity
  • Future of Hindus and Sikhs
  • Hindus and Sikhs abroad