Issue 56 Vol III, January 31, 2008

L I T E R A T U R E

Bhai Santokh Singh: Re-asserting the Tradition-3
Gurtej Singh

Understandably, Hindu rituals and ceremonies have no place in Sikhism. 'The Khalsa repeats the name of One Who is Deathless and recognizes no other.' To highlight the futility of wearing the sacred thread he relates a story. The Guru once needed a thread to tie his sword to the scabbard. Bhai Daya Singh broke off his sacred thread and gave it to the Guru. On being urged by his companions to retain the thread, he replied that it was futile to wear it according to gurmat and quoted the injunction of Guru Nanak in Var Asa. 'It was self-delusion that prevented me from abandoning it earlier, the Guru's view on the subject has always been clear', he said. The matter was brought to the Guru who ruled that any one who asks a Sikh to wear the thread would be committing a grave religious misconduct. The Guru thereafter decreed that refusing to abide by the ways of the world, the Khalsa should claim a unique status of a totally different being. It should adopt a unique code of conduct different from and better than that of the Hindus and Muslims. It is highly significant that Bhai Santokh Singh, while discussing the three religious entities in India, places Hindus and Muslims on the same pedestal and invariably considers the Sikhs as different from both.

The non-Hindu nature of the Khalsa is apparent from the reaction of those who did not take amrit. They refused on the ground that adopting the Khalsa way meant a clean break with the Hindu past. 'They have relieved themselves of the caste system and have adopted the pride of rulers', the dissenters complained of the Khalsa.54 "Why should we abandon the tradition of the shastras and how can we not believe in the caste system?', they asked. Differences based on caste were not to be tolerated as a part of the Khalsa discipline. All four varnas were to merge in one formidable solidarity on the partaking of amrit.

In a variety of ways, the author brings out the continuity of the new Order of the Khalsa with the earlier teaching of Sikhism. One aspect of the creation of the Khalsa is the restoration of the. pristine purity of the faith. Providing another equally profound insight into the Guru's mind, Bhai Santokh Singh says that he wanted to 'again purify the sangat. The intention was to rid the sangat of evil practices. He wanted to fathom 'the extent to which it had imbibed Sikhi' and on the result 'of such investigation, he wanted to base the emergence of the unique Order of the Khalsa'. This was what engaged his mind at the time of the creation of the Khalsa.

Another important object of the Guru, according to Bhai Santokh Singh, was to heal the internal schism in the Sikh panth. He is obviously referring to the one caused by the Mina, the Dhirmallia, the Masandia and the Ramraia sects. Significantly, those who kill infant girls, an evil practice prevalent among the upper caste Hindus, are included among the accursed orders. The Guru prohibited the Khalsa from maintaining social relations with those belonging to these sects. He recalls the words of the Seventh King to the effect that 'the Guru's ship had developed many fissures'.59 He contemplated that, though the factional leaders had their axes to grind, 'the entire sangat owed allegiance to the Guru and it was his duty to provide adequate protection to it'.

Regarding the ceremony related to the creation of the Khalsa, Bhai Santokh Singh makes a very significant side comment. The Guru set up a very 'pleasing and costly tent surrounded by costly crimson screens in gold thread and brocade. The tent poles were made of gold and were capped by decorative gold tops. Extremely white diamonds shone all around.' This description was meant to convey the impression that it was no ordinary meeting. It was planned as a state event of great political and spiritual significance. The arrangements were at par with a coronation function. The selection of a spiritual successor to the ten prophets and a political sovereign is indicated. At the conclusion of the amrit ceremony, the declaration made conforms to the indications given earlier. 'Like Guru Angad you have preserved the seed of Sikhi in this world. Recognize these five as fully competent to save the sangat. They are just like me without the smallest difference.', the Guru announced. Bhai Santokh Singh understands that the Khalsa was officially proclaimed the successor Guru on the occasion of the amrit ceremony. It came to inherit the spiritual grandeur of prophethood. 'Now I establish you Guru, as Guru Nanak had created Guru Angad', says the Guru,64 again emphasizing the continuity in Sikh tradition.

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