March 2024 Issue
Table of Contents
Babur Bani
By Sayva Kaur
Death as it is Defined by the Gurus
By Kirpa Kaur
Current Events in Punjab
By Shaanpal Singh
An Overview of Sikhs in World War II
By Nadhri Kaur
A Shabad a Day
By Keerith Kaur
Gurmat Hermeneutics - Different Interpretations of Gurmat Theology
By Uday Singh
Babur Bani
By Sayva Kaur
When we read the Guru’s Bani, it is filled with Waheguru’s praises and metaphors explaining the concepts of Sikhi. But Bani is filled with much more than this. Recently I learned about Babur Bani written by our first Guru, Guru Nanak Dev Ji. Babur Bani was written during the time when Babur Khan ruled India. It discussed the horrors of the times, and talked about the ways in which Sikhi could be applied to difficult times such as the ones during the time period.
Much was changing with the layout of India during these years. Essentially, Babur Khan had taken over India when he overthrew the Lodhi Sultan in the early 1500’s which led to the founding of the Mughal Empire. The Mughal Empire quickly expanded, as new territories were conquered. For citizens who didn’t follow Sunni Islam, the consequences were horrendous. Throughout Babur’s reign, thousands of Hindus and Sikhs were killed, the heads of the dead were put on display, people were forced into prostitution, women faced abuse, and places of worship were desecrated. As Guru Nanak Dev Ji saw the terrible things going on around him, he wrote Babur Bani.
Babur Bani explains these horrors that people faced. It talks about the events and changes that took place as the Mughal empire grew stronger. After reading through some of the Bani, Guru Nanak often talks about the power of Vaheguru. He said that Vaheguru had created this world, and watched as its events unfolded before him. Guru Nanak discusses hukam, the will of Vaheguru and the way one must focus on Vaheguru’s naam.
As the religion of Sikhism has grown, there has been a lot of history that is intertwined with Sikhi. We learn about this history in Sikh history classes, but that doesn’t mean it is separate from Bani. There are many times where history is discussed throughout Bani, showing us how Sikhi is practiced even during very difficult times in our lives. There is a Pauri here translated from Sikhs.org that explains many of the main ideas within Babur Bani:
(Rag Tilang, pg. 722-723)
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo. The Qazis and the Brahmins have lost their roles, and Satan now conducts the marriage rites, O Lalo. The Muslim women read the Koran, and in their misery, they call upon God, O Lalo. The Hindu women of high social status, and others of lowly status as well, are put into the same category, O Lalo. The wedding songs of murder are sung, O Nanak, and blood is sprinkled instead of saffron, O Lalo. || 1 || Nanak sings the Glorious Praises of the Lord and Master in the city of corpses, and voices this account. The One who created, and attached the mortals to pleasures, sits alone, and watches this. The Lord and Master is True, and True is His justice. He issues His Commands according to His judgment. The body-fabric will be torn apart into shreds, and then India will remember these words. Coming in seventy-eight (1521 A.D.), they will depart in ninety-seven (1540 A.D.), and then another disciple of man will rise up. Nanak speaks the Word of Truth; he proclaims the Truth at this, the right time.
The way in which history is incorporated into Bani is fascinating. Although times have drastically changed we can still see real life examples where Sikhi has been applied. Hopefully more historic references stand out to us now as we continue reading Bani.
Death as it is Defined by the Gurus
By Kirpa Kaur
There are certain occurrences in life that prompt us to introspect and self reflect. Losing a loved one is undoubtedly one of those occasions. December 29, 2023 was the first time I experienced one of those moments. That was the day my dadi ji (grandma) passed away. Upon experiencing this new grief in my life, I found myself intrigued by the mysteries surrounding death.
What comes after the mortal realm has been a subject of enigma, confusion, and uncertainty across many religions and cultures. As my family is one who actively practices Sikhism, this is what I came to understand. Physical death, as we know it to be inevitable and a reality of life, is the irreversible cessation of biological functions that sustain an organism’s life. In Gurbani, there are many instances where the Gurus provide a proper meaning of physical death. On page 474 of the Sri Guru Granth Sahib Ji, Guru Nanak Dev Ji has written:
ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਸਭੁ ਕੋਈ ਆਈ ਵਾਰੀਐ॥
This translates to 'Whosoever has come shall depart; all shall have their turn.' Despite the fact that death is inevitable, the fear of the unknown persists regarding the afterlife because no one has taken that journey and returned to let us know for certain. Therefore, Gurbani further teaches us to live in the present moment and not dwell in the anxiety of an unknown afterlife. Guru Nanak Dev Ji, on page 685 of the Sri Guru Granth Sahib Ji, wrote:
ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਲੁ ਸੰਤਾਏ॥ ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ॥
In this verse, our first Guru meant that the fear of physical death hinders our present quality of life. Yet, our existence is founded on the certainty of death; it is a fundamental aspect of mortality. The message is straightforward: why fear something that is bound to happen? Instead, we should live life to its fullest potential and make the most of our time on Earth. Rather than fearing death, we should spend our time living an honest life and remembering Waheguru. What we should focus on is our spiritual death and preparing the soul’s journey as this is the type of death Gurbani addresses. While the physical body is mortal and will perish when one dies, in Sikhi we put emphasis on the soul uniting with the Divine, Waheguru. Therefore, Gurbani encourages us to create spiritual life by realizing divine virtues rather than being in the state of spiritual death where our vices disconnect us from the True Guru. Guru Arjan Dev Ji wrote this verse on page 1207 of the Sri Guru Granth Sahib Ji:
ਕਿਉ ਜੀਵਨੀ ਪ੍ਰੀਤਮ ਬਿਨੁ ਮਾਈ॥ ਜਾ ਕੇ ਬਿਛੁਰਤ ਹੋਤ ਮਿਰਤਕਾ ਗ੍ਰਿਹ ਮਹਿ ਰਹਨੁ ਨ ਪਾਈ॥
By this, he questions how one can awaken spiritually without recognizing the divine. Our fifth Guru responds by saying that spiritual death occurs when one lacks realization of the Supreme Being, Waheguru, leading to suffering. Another verse on page 1268 is:
ਬਿਛੁਰਤ ਮਰਨੁ ਜੀਵਨੁ ਹਰਿ ਮਿਲਤੇ ਜਨ ਕਉ ਦਰਸਨੁ ਦੀਜੈ॥ ਨਾਮ ਅਧਾਰੁ ਜੀਵਨ ਧਨੁ ਨਾਨਕ ਪ੍ਰਭ ਮੇਰੇ ਕਿਰਪਾ ਕੀਜੈ॥
Further highlighting the recognition of divine virtues, this shabad means spiritual death, death of the conscience, happens through the separation of divine realization and that spiritual life is acquired through acquiring divine virtues. The basis, catalyst, and oxygen of spiritual life is Nam. Gurbani tells us to break the cycle of vices and virtues and create an unwavering spiritual life instead.
Essentially, Gurbani and the Gurus’ teachings offer profound insights into death and the afterlife, guiding us to follow the path of a gursikh. Guru Nanak Dev Ji's teachings remind us of the inevitability of physical death, urging us to lead a fulfilling life rather than living in the fear of an unknown afterlife. Despite this uncertainty, Gurbani encourages us to focus on the present moment and to live a life of truth, contentment, compassion, humility, and love. By recognizing the divine virtues and transcending spiritual death, Sikhs strive to establish an enduring connection with Waheguru. By practicing these divine virtues, individuals can break free from the cycle of vices and virtues, paving the way for an unwavering spiritual life. Gurbani teaches us to embrace the spiritual journey of our soul rather than focusing on the unanswerable questions about what happens after our physical bodies cease to exist. Although all of this is significantly easier said than done, Gurbani presents us with these teachings to work on them throughout our lives.
Works Cited
https://www.sikhnet.com/news/concept-death-gurbani
https://www.hemkunt2.org/wp-content/uploads/2023/04/Script-for-Death.pdf
Current Events in Punjab
By Shaanpal Singh
Right now in Punjab, Sikhs are coming together to speak up for what's important to them. They're asking for fairness and respect in different areas of life.
Seeking Fairness: One big reason for the protests is the search for fairness in cases from the past, like the 1984 Sikh massacre. People still want those responsible to be held accountable and for families to get closure. New investigations have given hope to many Sikhs in Punjab who are pushing for fair trials.
Wanting Respect for Sikh Identity: Sikhs are also asking for respect for their way of life, especially their religious symbols like turbans and kirpans. They've faced challenges because of how they look or dress, even in things like jobs or schools. By protesting, Sikhs are saying they deserve the same rights and chances as everyone else.
Supporting Farmers: Sikhs are also showing support for farmers who are protesting against laws that could hurt them. Farming is really important in Punjab, so Sikhs want to make sure farmers are treated fairly. They're standing up for their friends and neighbors who depend on farming for their livelihoods.
Staying Strong Together: Throughout these protests, Sikhs are sticking together and staying strong. They're remembering their values of kindness, fairness, and standing up for what's right. Even when things get tough, Sikhs are peaceful and determined to make their voices heard.
Moving Forward: As the protests continue, it's important for everyone to listen and understand what Sikhs are asking for. By working together and talking openly, we can find solutions that make life better for everyone in Punjab. These protests show that when people come together, they can make a real difference.
An Overview of Sikhs in World War II
By Nadhri Kaur
As World War II transpired from September 1939 to September 1945, Sikhs played a crucial role fighting for the Allied Forces, particularly for the British and Indian Army. This service had a significant impact on Sikh communities, and persisted despite the many challenges faced by Sikh soldiers. According to Cllr Ian Courts, about 1.5 million Sikh volunteers fought in the Indian Army, with around 83,000 having given their lives to the Allied cause. This number was disproportionately large, considering the small population of Sikhs during this time period. Numerous Sikhs also fought for the American forces in North and East Africa, France, Italy, and Western Europe. These soldiers, who represented their Sikh values with many heroic acts, each left a lasting legacy on the Sikh community and had a substantial impact on the war.
The enlistment of millions of Sikhs, as well as the war itself, had a profound impact on Sikh communities worldwide. Primarily, this involvement worked to catalyze the Sikh Diaspora. Many Sikhs went to North America, primarily Canada, following the war. In the United States, new legislation had been passed by Congress that allowed Indian immigration to the U.S. This legislation began with a quota, until it was abolished in 1965. An immense number of Sikh families in North America today have ancestors that immigrated during World War II.
Sikh soldiers arguably had a profound impact on the war, and made many contributions to the Allied Forces. During the Japanese invasion of Malaysia and Singapore, Sikh soldiers fought against the Japanese, making up over 60% of the Indian force involved in this conflict. Additionally, Sikh soldiers helped fight off attempts to invade India made by the Japanese, and also fought during the Allied invasion of Italy. Many awards were granted to Sikh soldiers, who received notable recognition for their service. For example, Sikh regiments in the Indian Army won many gallantry awards and battle honors. Sikh soldiers played a key role in several battles, especially in the Allied attack on Italy.
Sikhs endured numerous challenges during this war, including the discrimination that proliferated in the military and society at large during this time. Despite having made significant contributions to the war count, Sikhs faced many hurdles regarding religious practices during wartime. Many legal battles reflected these difficulties, as many military uniforms required cut hair and no turbans, and Sikh soldiers were determined to be able to uphold Sikhi while also fighting in the armed forces. These struggles showed the resilience exhibited by Sikh soldiers, who persevered despite adversity on several fronts.
There are many stories of heroism of Sikh soldiers during World War II. Subedar Ajit Singh, who served in the Indian Army, had been shot in the chest, but still crawled forward to destroy a machine gun post. Having inspired many of his comrades, Singh won a posthumous gallantry award in 1965. A statue in Delhi honors his bravery in battle. Furthermore, Sikh bravery is shown in the fact that Sikhs had a disproportionately high number of casualties as compared to the number of Sikhs in battle. This can be attributed to the brave acts of Sikh soldiers and the risks that they took on the battlefield. During the Battle of Monte Cassino and the Assault on the Gustav Line during the Italian Campaign, Sikh regiments in the Indian Army endured high death counts and furthered the reputation that Sikh soldiers had for displaying acts of courage. These soldiers represented Sikh values such as chardi kala and service to humanity.
Statue of Subedar Ajit Singh (Photo credits to Honourpoint)
World War II had considerable impacts on Sikh populations at large. The often overlooked stories of the millions of Sikhs who risked their lives in this war continue to have great significance on the Sikh identity and many today. The Sikh Diaspora was catalyzed during this time period as well, which caused the beginning of the widespread dispersion of Sikhi around the globe more than ever before. Sikh soldiers also contributed significantly in ways that are often ignored. The innumerable acts of bravery put forth by many Sikh soldiers in World War II made a permanent imprint on Sikh history.
Sources:
https://pluralism.org/the-new-immigration-reconstituting-the-community
https://honourpoint.in/profile/subedar-ajit-singh-mvc/
https://www.ahsnb.org/wp-content/uploads/2019/07/Indo-Canadians-in-WWI.pdf
A Shabad a Day
By Keerith Kaur (14)
I recently started listening to one shabad a day on the app Sikhnet. This is because my grandmother passed away in December of 2023. She kept my mom and family in Sikhi and kept their faith strong. The one thing that she taught me was that no matter who leaves you, you will always have the support of Waheguru. I started this journey because I wanted to learn more and become a better Sikh. I have learned so much since starting this journey and I recommend you do it too. It’s so important to remember that no matter what happens in your life you will always have the support of Waheguru.
A shabad that I really enjoyed listening to was Gobind Naam Mat Bisre. This shabad taught me that you should never forget Waheguru. The one who thinks of Waheguru in their last thoughts will be liberated and Waheguru will abide in his heart. No matter how rich you are, or how many things you own, at the end of the day the only thing that really matters is to never forget Waheguru and always be in His Love. This also taught me that all virtues belong to Waheguru.
Thankfully, Sikhnet provides English translations of each shadbad. I have learned so much from this. I think doing this truly helped me grow and learn more about Sikhi. Being able to listen to a shabad a day makes me feel more connected to my religion.
For whatever reason you start, I’m sure it will help you. Many people have busy schedules due to work, school, or their family. But you can still start this. You can listen to a shabad while getting ready, driving in your car, or anything else! I like to listen to a shabad in the morning after I wake up, or, if I’m busy, at night. It’s a small part of my day, yet it’s improved my life so much.
Gurmat Hermeneutics - Different Interpretations of Gurmat Theology
By Uday Singh
Introduction
Gurmat. Sikh Philosophy. Nanakian Wisdom. These are all terms which have been used to describe the same thing. Within the different schools of Sikh Thought, different interpretations have been formulated for understanding concepts in Sikhi. What is Amrit Vela? What is the nature of the Guru and God? What place do rituals have in Sikhi? How do we interpret what Gurbani is saying? Can the divine personality in Sikhi even be likened to a “God” concept, or is this an Abrahamic innovation? What is the Sikhi that Guru Nanak and Guru Gobind Singh taught? Does this Sikhi still exist? Can tradition/history and what is right according to Gurmat ever contradict? From which methodology shall we understand Gurbani?
All of these questions fall under the branch of “hermeneutics”. Hermeneutics refers to the various forms of interpretation, mainly of a religious doctrine or scripture. In this fashion, we will be covering different Sikh Schools of Thought, and breaking down their methodologies for understanding Gurmat. This is an incredibly small effort for a massive research project which needs to be done on this subject, but God-Willing I will provide some insight into how two different facets of our community think.
Missionary
The term “Missionary” refers to the Sikh Missionary College and their professors and students, such as the infamous Prof. Inder Singh Ghaggha. Colloquially, the term “Missionary” is used to describe Sikh intellectuals of a reformist persuasion. For the sake of simplicity and to avoid mis-labeling, we will be applying a stricter definition to this term, and this will exclude earlier and less radical Sikh reform movements and their intellectuals such as the Lahore Singh Sabha, and their prodigies such as Bhai Vir Singh and Giani Ditt Singh.
The Guru Granth Sahib, the central scripture of the Sikhs, is revered as “jagad guru” by virtually all Sikhs. The Missionaries see the Guru Granth Sahib as a self-contained text, that is, one whose writings cannot be explained via a historical, “time-contained” context. As the Guru Granth Sahib is, in their view, universal revelation from God himself, that has a truth which applies to all times, the hymns in the Guru Granth Sahib cannot be explained via historical context, or “uthankas” often present in exegesis of Gurbani, known as “Steeks” or “Teekas”. This is in stark contrast to some other schools of thought, which will be examined later.
In the words of Dr. Karminder Singh Dhillon:
Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location, may be composed to draw from specific occasions, and may be uttered in the presence of person or persons - the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s).
ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time.
Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani. It originates out of our folly of wanting to understand Gurbani only in the literal sense.
Missionaries, in their search to understand “Tat Gurmat” (Pure Sikh Philosophy), use an approach which disregards proclaimed Sikh traditions. Sikh schools like the Damdami Taksal and the Nirmalas, which claim direct lineages to the Gurus and their contemporaries, often have their vidya-pranalis (teaching lineages) scrutinized and ridiculed by missionary scholars and historians, such as Harjinder Singh Dilgeer in his publications. The methodology of Missionaries is such that one should understand Gurbani, Rehit, Discipline, Sikh “Rituals”, and all other such facets of Sikhi via the exegesis already contained (sometimes solely) in the Guru Granth Sahib.
It is important to note that some of the very first exegeses of the Guru Granth Sahib began with the “Nirmalas”, a sect that visually (and in their ways of elucidating Gurmat) aligns itself with modern day Hinduism. The very first complete exegesis of the Guru Granth Sahib, the Faridkot Teeka, was done by various “Gianis” and “Nirmalas” all in conjunction. In its explanation of the Mool Mantra, the Faridkot Teeka makes reference to philosophy elucidated in the Vedas in the very first sentence. On top of this, the Faridkot Teeka uses historical contexts to explain the meanings of Gurbani. For example, some passages of Gurbani were addressed to certain people, or family members of the Guru, in order to achieve a certain cause. The famous “Mohan Ghar Aavo'' hymn in the Guru Granth Sahib was (allegedly) recited by Guru Arjan when he was trying to retrieve the “Mohan Pothi” from his relative, Mohan, as he was beginning the compilation process of the Adi Granth. The prototype Mohan Pothi still exists today.
This is a view strongly rejected by the Missionaries. The Missionaries often stand out in their rejection of “traditionalist” modes of understanding Gurbani, instead arguing for a less literal translation of Gurbani and a more inclusive, all-encompassing “artha” (meaning). The Missionaries criticize the Nirmalas and other pre-colonial Sikh institutions for their exegeses, and allege that such institutions are influenced by Brahmanism and Hindu philosophy which destroy and corrupt the essence of Sikhi. It is for this reason as well that the Missionaries most typically reject the Dasam Granth of Guru Gobind Singh, which elucidates the stories of the 24 Avatars (incarnations) of Vishnu, Brahma, Shiva, and other indic deities. The Missionaries, in their methodology requiring an all-inclusive, time-free scripture, reject the Dasam Granth as the work of Guru Gobind Singh due to it’s “Hindu-Centricism”, which to them is indicative of a British-Brahmin ploy to corrupt Sikh teaching, as opposed to a universalist, egalitarian, and idealistic view of the Guru’s message for the whole world.
There are other criticisms made by the Missionaries against the Dasam Granth and other such Sikh Texts beyond the Guru Granth Sahib, but such topics are so deep to cover that they cannot be elucidated in a mere article. We will hence move on to the Missionary’s overall perceptions of how Gurmat functions.
Missionaries in their transcendental, idealistic views of the teachings of the Sikh Gurus, also strongly reject any cligings to “ritual”. This includes rituals like Nitnem, Amrit, Meditation, Simran, Jaap, and other such rituals that are normally accepted in the Sikh World. As per their perspective, Missionaries believe that these rituals are indicative of “Brahmanism” or “Karam Kaand”, i.e. fruitless endeavors and Brahmanical Tithings which the Gurus strongly rejected and never gave into. Many Missionaries reject Amrit-Vela being a literal time period for connection to God. Some Missionary professors too reject reincarnation as a literal transmigration of souls, but see it rather as a spiritual-mind-centered transition from the animal to the human states. This is evident in their unique, and sometimes radical exegeses of Gurbani in their publications. For this reason, many critics of the Missionaries label them as “hidden atheists” who reject virtually all facets of Sikh Belief and Religion, instead replacing them with convoluted and idealistic ideas of spirituality which do not translate into actual spiritual living.
With the Guru Granth Sahib as the central Sikh Scripture, Missionaries through their hermeneutical approach feel the ability to reject virtually any other text which does not enjoin with their perceived philosophy of the Guru Granth Sahib. This includes texts like the Vaars of Bhai Gurdas, which make mention of some events in Hindu Scriptures, and also elucidate the meaning of the “Waheguru” mantra through Vaishnava terms.
It is to be mentioned that not all Missionaries hold ideas which mainstream Sikhs would consider Radical or Heretical (such as the rejection of Amrit as a ritual with a specific conduct). Despite this, it is undeniable that the hermeneutical approach of Missionaries gives credence and justification for these views, which is why many Missionary professors have argued for them. The infamous Gurbaksh Singh “Kala Afghana” was even excommunicated by the Akal Takht for his radical, allegedly heretical views elucidated in his magnum opus, “Bipran Ki Reet Toh Sach Da Maarag”, in which he elucidates Gurmat as per his own ideas, largely using the Missionary hermeneutical approach, which strongly emphasizes a Guru-Granth centric Sikhi.
Disparaging depiction of Gurbaksh Singh created soon after his death, showing him about to be slaughtered by a Nihang Singh, who is representative of Orthodox Sikhi in this piece.
This does not mean that just because it doesn't fit the mainstream we should reject it. As Sikhs, we are eternal learners, and every hermeneutical approach is, to my view, worth respect and study. I believe that as a community, we are heavily uneducated on what the other “political-religious” side believes in terms of metaphysics, philosophy, etc. and by engaging and speaking with the other rational thinkers in our community, instead of just straw-manning and ridiculing their arguments, we can reach greater unity in our Panth. I find it disheartening when I see many, many, many Sikhs who attain massive doubts about Sikhi because of complicated issues like these. The Debate will only rage on and get worse as we continue to misunderstand and refuse to engage with the other side.
Criticism is indeed a great tool, and I myself have much to say about the Missionaries Hermeneutical approach as a whole, and why I find it misguided, but that is not the focus of this article. This is something every Sikh ought to do individually to achieve a higher understanding of Gurmat, and become closer to the Guru in their own journey, in their own path to love.
“Jin Prem Kiyo, Tin Hi Prabh Paiyo”
Those who have loved (God), only they have found the Beloved Lord
Guru Gobind Singh, Dasam Granth
There is much more which can be said about the Missionary school of thought, which would give more clarity into their beliefs and how they fit with the wider Sikh World, but it’s such a deep and complex topic that it honestly requires an entire book, if not multiple volumes of one series dedicated to such a subject. Indeed, our panth has a lot of work to do.
‘Sampradayik’ Soch
This branch encompasses traditional schools of thought. This includes but is not limited to Nirmalas, Sevapanthis, and the various other Taksaals in the Sikh Tradition. We will not be including the Nihangs and Udasis as part of the “Sampradayas”, though they are closely related, but I find that these schools of thought are very different and diverse in their own right, so grouping them in with the other sampradayas would cause much confusion stretch the definition of “sampradayik soch” to a difficult degree. For example, “Udasi” soch is very much predicated on Hatha Yoga, whereas typical Sampradayic Soch is predicated on Advaita Vedanta as taught by Adi Shankaracharya. In this way, their hermeneutical approaches to Gurmat are different and cannot be easily classified under one branch, as many unfortunately do.
The word ‘Sampradayik’ is a Sanskrit word, which means ‘tradition’ or ‘sect’. Sampradayas exist in Hinduism and Jainism as well, such as Vaishnavism and Shaivism. Within Vaishnavism there is also Sri Vaishnava Sampradaya, Gaudiya Vaishnava Sampradaya, and many other sub-branches. Within the six schools of Hindu Philosophy, there are also sub-branches. For example, in the “Vedanta” school of thought one can find Advaita Vedanta, Vishishtadvaita Vedanta, Dvaita Vedanta, and other philosophical Sampradayas within just one branch. In contemporary Hinduism within the mainstream, a form of Neo-Advaita popularized by Swami Vivekananda is typically used as the plain face of Hindu thought. The Sampradayas interpret much of Gurmat theology using the framework of Advaita Vedanta, and this raises many objections by Missionary Sikhs for their alleged “Brahmanical” and “Hindu” leanings, which they feel dilute the true essence of Gurmat.
Rather than isolating other philosophical systems as being condemned by Gurmat, the Sikh Sampradayik Mentality is to understand Gurmat through the frameworks and contexts the Guru spoke through at the time. For example, when the Guru mentions stories of Hindu Devtas as eulogies of the doings of God, Sampradayik scholars will refer to the itihasas given in the Bhagavata Purana and other such scriptures which give the full context of the story in question. Referring to these Hindu Scriptures, Sampradayic Scholars then use these to explain what the Guru was referring to. This is in stark contrast to the Missionary scholars, who believe in a more self-reliant form of Gurbani, which does not require any outside context. It is said by some that as the Guru is “all-capable”, it therefore cannot require any outside context to be understood. The meanings of Gurbani and Gurmat concepts, therefore, must solely come from Gurbani itself and no outside source.
This is also why Missionaries are very critical of Sikh exegetical works, because their very nature is to “comment” and provide authoritative “context” for Gurbani, which goes against their beliefs.
It should be noted that there is a false presumption that the Missionaries represent the intellectual, academic, rational, philosophical side of the Sikhs while the Sampradayiks represent the traditional, orthoprax interpretations of Sikh theology. This easily leads to a false assumption that the Missionaries must be more critical, serious thinkers than the Nirmalas, who accept everything that their “Sant” or “Baba” tells them. This assumption is false.
Nirmala scholars such as Pandit Tara Singh Narotam casted doubt on traditional Sikh scriptures of the Udasis, like the Matra Sahib of Baba Sri Chand, as well as the largely esoteric Sarbloh Granth attributed to Guru Gobind Singh. Sampradayik scholars question the authenticity of certain ideas, doctrines and Sikh texts, and they do not merely operate on a faith-based, tradition-passed-down frame of thinking. It should be noted though that Sampradayik Interpretations of Gurbani give much more credence to Brahmgianis and Sants in the Sikh tradition as divine personalities, whose teachings and/or “bachans” are to be heeded with great respect. This has possibly contributed to the Sant - Baba culture present in many areas of Punjab, where individuals worship specific Babas and Sants in their hometowns and villages as bringers of good fortune and divine blessing. The Missionaries are especially against the veneration of Sants.
Virtually all Sikh Sampradayas claim a lineage to Guru Gobind Singh, or the contemporaries of Guru Gobind Singh. These are often delineated in the “vidiya-pranalis” that they often produce, which are also subjects of contention and debate. The Damdami Taksal’s 11th Jathedar, Giani Gurbachan Singh, claimed in oral katha that the Nirmala Sampradaya started when Hindus converted to Sikhi in 1778. Meanwhile, the first texts produced by Nirmalas, which delineated their exact beliefs as a codified group and order, actually included figures like Sant Sundar Singh as a mahapurakh (great being/sant) of the Nirmala tradition. The Damdami Taksal claims Sundar Singh as their 10th Jathedar, and many Missionaries and scholars attack the lineage of the Damdami Taksal as being an offshoot of the Nirmalas.
Meanwhile, some of the texts produced by “Sampradayas” come from groups which no longer exist. The “Giani Sampradaya” was a lineage of Gianis which stemmed from Bhai Mani Singh, and the whole headquarters was located at the “Gianian Bunga” near the Parikrama of Harimandir Sahib. The teachers of the Giani Sampradaya are also claimed by the Damdami Taksal, who claim that the Taksal has a direct origin to Guru Gobind Singh. It should be noted that the term “Damdami Taksal” was codified by Giani Kartar Singh, the successor of Gurbachan Singh, but the Taksal still claims a lineage of teachers through the Giani Sampradaya lineage. Their bunga no longer exists, and was gone during the Colonial Period.
It is perhaps a stretch to label the Giani Sampradaya as a codified Sikh School of thought, when they were in reality just a lineage of Sikh elites who taught at a bunga (tower) near Harmandir Sahib. To view them as a separate school of thought, therefore, may be a stretch.
The legendary Giani Sant Singh and his prodaje, Kavi Santokh Singh, hailed from the Giani Sampradaya. The Gianis of this lineage, much like Nirmalas, interpreted Sikhi through a largely Vedantic lens, and wrote works on other, primarily Hindu texts. Kavi Sanotkh Singh wrote a Braj Bhasha translation of the Valmiki Ramayana in 1834, as well as a Sanskrit-Braj Bhasha dictionary. His teacher, Giani Sant Singh, wrote a commentary of the Shri Ramacharitarmanas by Tulsidas, which is the second most popular rendition of the Ramayana in the Hindu tradition (The Valmiki Ramayana is the parent text).
Stone lithographed “Tulsidas Ramayana”, which is a commentary of the Ramayana with translations by Giani Sant Singh. The full manuscript can be viewed here: https://archive.org/details/tulsi-ramayan-bhai-sant-singh-giani_202401
Finally, we have the Sevapanthis. The Sevapanthis hardly exist today, and have somewhat merged with the “Amritsari Taksal” of Sato Ki Gali. This Taksal is close to the Damdami Takal, and also claims a lineage from the teachers of the Gianian Bunga, hence why it’s known as the “Amritsari Taksal”. Sevapanthis follow the teachings of Bhai Khanaiya Ji, who was renowned for his selfless and blind servitude to all people, including the “enemy” Mughals. His spiritual successors like Bhai Addan Shah have carried his legacy.
The lineage of the Sevapanthi Sampradaya as delineated in the epilogue to the book “Bhagat Prem Prakash”, written by Baba Sham Singh, a Hazuri Ragi who played the Saranda and is said to have lived over 120+ years.
The Sevapanthis, much like the other Sampradayas, were/are great scholars who used other texts to elucidate concepts of Gurmat. The Sevapanthis translated both Hindu and uniquely, Islamic texts such as the “Alchemy of Happiness” by the legendary Islamic Scholar, Imam Al-Ghazali. The Sevapanthi translation of this text, known as “Paras Bhag”, is extremely popular and a testament to their academic contribution to Sikhi.
In the book “Vivek Pradipika”, Sant Tirath Singh Nirmala’s Commentary of a text produced by Bhai Addan Shah Sevapanthi, it is said that Sevapanthi Sants like Bhai Addan Shah were hated and berated by the Pandits and the Mullahs for their egalitarian and all inclusive ways of explaining concepts of Gurmat, using the texts of other religions. The Sevapanthis would study the texts of other religions, and translate them into the Gurmukhi/Punjabi/Braj Bhasha vernacular, and doing this they would bring many Hindus and Muslims into the Sikh fold.
This highlights a major difference in the approach of the Sampradayas and the Missionaries. The Missionary’s approach is to more so expose the flaws and defects of other systems of thought, whereas the Sampradayik solution is to moreso work within the frameworks they are within, and elucidate Gurmat in these frameworks. One can argue that the Missionaries are too harsh and condemning in their approach, and one can argue that the Sampradayas dilute actual Sikh teachings by catering to the other religious traditions which are supposed to be in conflict with Gurmat.
Sikh Sampradayas place a heavy emphasis on tradition and history in understanding Gurmat. For example, if one is to come along and start questioning all of Sikh doctrine like the ritual of “Amrit”, the Sampradayik response may be -
“All Sikh history and all Sikh scholars show that the Amrit Sanchar ritual is a real ritual, and must be practiced with proper maryada (discipline) in order for it to be valid. To merely dismiss it as a psycho-spiritual term is in contradiction with all of Sikh tradition thus far.”
This case is often used when addressing radical reform movements like the Bhasaur Singh Sabha. The Bahasaurias were a reformist group which demanded women wear the Dastar, that only Amritdharis were real Sikhs, Sikhs could not eat with Non-Amritdharis (they considered it the 5th Kurehit), promoted polygamy, removed Bhagat and Bhatta Bani by Brahmin Poets in the Guru Granth Sahib, removed sections of the Dasam Granth, etc. The Bhasuarias all had arguments for their beliefs which stemmed from their ideas of how to interpret Gurmat. Sampradayik thinkers would respond to this by referring to sources outside of the Guru Granth Sahib, such as historical granths like the Suraj Prakash Granth (which itself was written by Kavi Santokh Singh of the Gianian Linage). Interestingly, virtually all of the modern sakhis attributed to the Gurus come from this parent text. The Suraj Prakash itself takes from various earlier sources such as Gurbilas and Sau Sakhi. The Suraj Prakash is a hotly debated text in Sikhi, due to its incorporation of mythology into history, deifying the Gurus and relating many interactions with “devte”, or Hindu Celestial beings. Nonetheless, it is the primary basis of the majority of modern day Sikh History of the Gurus in the common square.
Much more can be said but this requires further research. This article is merely scratching the surface of just two of the different hermeneutical approaches to Gurmat, of which there are many more (as well as interesting intersections, such as the case of Bhai Vir Singh).