The Need For An Apex Body
The Panth is passing through a critical period, and faces numerous problems. Although the SHIROMANI AKALI DAL (B) was a partner in the NATIONAL DEMOCRATIC ALLIANCE government at the Centre, the glow of freedom the Sikhs have struggled for, is nowhere visible. The infamous Blue Star Operation and the repression that followed continue to cast their painful shadows on the Sikh psyche. The Panth is divided into several political parties as well as religious sects. There is no unanimity on the long-term political goals of the Sikhs. While some sections demand a sovereign independent state, others prefer autonomy within the Indian Union. The SAD has favored the Anandpur Sahib Resolution of 1973 subsequently modified in 1978. The Hindu majority, however, considers it secessionist, and is in no mood to concede the demand. There are challenges to Sikh identity, and concerted efforts are afoot to treat the Sikhs as a sect of Hindus. The Rashtriya Sikh Sangat wing of the BJP is busily engaged in confusing the Sikhs on this issue. Then there is the problem of apostasy, particularly among the Sikh youth. Under the influence of the West and the TV culture, alarmingly large numbers of Sikhs have dropped the most visible and essential requirement of Sikhism – the unshorn hair. The Sikhs outside Punjab as well as Sikh diaspora outside India have their own peculiar problems. Besides, there are millions of tribal Sikhs like Vanjaras, Sikligars, Lobanas, Tharus, etc., known as Nanak Panthis, who are living in utter neglect and abject poverty in several states of India, notably Madhya Pradesh, Rajasthan, Uttar Pradesh, Gujarat, Maharashtra, Andhra Pradesh, Karnataka, etc. They have received no attention from the Panth, and are vulnerable to influence of missionaries of other faiths. To the list of problems must be added the recent controversies over Dasam Granth, All India Sikh Gurdwaras Act, Sikh Personal Law, seating arrangements in langar, the authority of the Takht jathedars, etc. Little organized effort has been made by the Sikh leadership to carry the message of the Gurus in its pristine form. Clever individuals taking advantage of this situation have established their deras where they preach their own cult in the garb of Sikh religion among the credulous Sikh masses not only in India but also abroad. This leads to erosion of Sikh values and weakens the Panth. Each dera is a potential Schism and a challenge to mainstream Sikhism.
SCHISMS
This problem needs special mention; to quote Prof Teja Singh:
“The belief of the Sikhs that ‘there shall be one Guru, one Word and only one Interpretation’* does not allow them — at least theoretically — to have any sects among them. Sects arise in those religions where no arrangement is made to secure the permanency of Guruship. When the founder dies leaving nothing behind but his Word, he begins to be interpreted differently by his followers, and in the course of time sects arise as a result of these differences. In Sikhism, however, a peculiar arrangement was made by which no differences were to be allowed in doctrine or its interpretation. The Guru was always one, and always alive. This was not possible physically. So it was designed that with the change of the Guru the spirit should not change. ‘The spirit was the same, and so was the method, the Master merely changed his body’** (Var Satta). As long as the Gurus were personally present they did not allow any change in the doctrine, nor did they allow any new Centres to be formed within the pale of Sikhism. Whenever anybody tried to found a schism, he and his followers were thrown out. That was the fate of the Minas, Dhirmalias, Ramraiyas, etc. After the death of Guru Gobind Singh the whole Sikh community, as a collective unit, was invested with the authority of the Guru, and was to guide itself in the light of the Word incorporated in the Holy Granth. It meant that the Word for the guidance of the community was the same as before, only its interpreter had changed his body. Instead of being one person he had assumed the shape of a corporate body, called the Panth.
“Owing to certain historical causes this principle of Panthic Guruship has had no chance of working effectively, with the result that many sects have arisen in Sikhism, and the Sikhs do not know what to do with them. If after Guru Gobind Singh the Sikhs had instituted a central assembly to exercise the right of personal guidance in the name of the Guru, there would have been no differences in interpretation, and no sects would have been formed round those interpretations. But there being no central authority to check, control, unite or coordinate, there have arisen certain orders of preachers or missionaries who in the course of time have assumed the form of sects. Such are the Udasis, Nirmalas, Sewapanthis, Namdharis, Nirankaris, etc.”*
The Solution : International Sikh Confederation
The above problems are indeed formidable, but by no means insurmountable; they can be solved only if we know who is to deal with a particular problem, and how. In order that an agency or institution can solve a problem, it must have the competence to make a sound judgment / decision and the authority required to enforce it. And since most of the decisions would affect the entire Panth, the decision makers should represent the entire global Sikh community.
Let us see if any of the existing Sikh institutions fulfills these requirements. There are some basic institutions which have played an extremely important role in the growth and development of the Panth, and are indispensable. Their relevance, for the present purpose of dealing with current problems, however, is limited. Here we can consider only the Sikh institutions in the sense of an organization.
In times of crisis we frequently turn to Sri Akal Takht. It is regarded, as indeed it is, a panacea for all ills. It, however, lacks the organizational structure and technical support to perform its functions. Also, while the authority of Akal Takht is accepted by all without question, there is no such unanimity on the absolute authority of its Jathedar.
The SGPC (Shiromani Gurdwara Parbandhak Committee) is the second alternative. This is often called the Parliament of the Sikhs, and is no doubt the most representative body of the Panth. This, too, however, has its limitations. Sikhs abroad and even the Indian Sikhs outside Punjab, Haryana, Chandigarh and Himachal Pradesh, are not represented on it. Its mode of election does not attract men of the required religious calibre among Sikhs. Further, the fact that SGPC elections are fought by political parties, the goal becomes political authority or hegemony of a group, and not efficient management of Gurdwaras or serving the Pathetic interests. In view of this and also because of the existence of other bodies like the DSGMC (Delhi Sikh Gurdwaras Management Committee), the claim of SGPC as the sole representative of the Sikhs gets considerably diluted.
With regard to the ‘council of high priests’ as the central decision-making body of the Panth, nobody is clear as to who are the members of this council. Is it the Jathedars of the five takhts ? History does not support this tradition. In fact, until a few years back, there used to be only four takhts. And the two takhts (Patna Sahib and Hazoor Sahib) had no jathedars. They had their high priests who were not under the control of the SGPC and seldom attended the meetings of the council. According to tradition, high priests of these two takhts are not supposed to leave their headquarters, and the best they can do is to depute their nominees with the approval of their respective managements. While we consider this alternative, we should also not forget that there are no qualifications prescribed for the high priests, nor are there any satisfactory procedures for their appointment.
The other existing organizations also do not offer much hope. The Chief Khalsa Diwan appears to have virtually withdrawn from activity. The Sikh Education Conference is practically defunct. The World Sikh Council envisaged in the Vishav Sikh Sammelan of 1995 has been struggling unsuccessfully to make a start.
It will be seen that at the moment there is no agency to represent the Sikh Panth and to take decisions in its behalf, which is acceptable to all. During the Gurus’ times, the Sikhs looked to the Guru for guidance, direction and decisions. When the Guruship was vested in Guru Granth Sahib, it was stipulated that the Guru Panth or a representative body of Sikhs would take decisions in its behalf. According to the contemporary Gursobha, Guru Gobind Singh said, “I have bestowed the physical (or secular) Guruship on the Khalsa” … …and “The True Guru is the infinite Word, whose contemplation enables one to bear the unbearable.” This was the intention of Guru Gobind Singh when he nominated five pyaras to go with Banda Singh Bahadur on his expedition to the Punjab. However, in the post-Banda Singh period when Sikhs had to face repression and exile, this institution could not be formalized. The concept was revived during the misl period when the heads of various misls used to meet at Akal Takht on Vaisakhi and Diwali to discuss their problems and a common agenda for the Panth. Their unanimous decisions used to be called gurmattas and were accepted by all as decisions of the Guru. This practice was discontinued by Maharaja Ranjit Singh for his own reasons, and has remained redundant ever since.
This vacuum is responsible for the prevailing confusion and uncertainty, and for a solution of the present as well as future problems, we have to fill it. An agency has to be created that can represent and speak in behalf of the Panth. The Akal Takht and the SGPC are the greatest assets of the Sikh community. The former was bestowed by Guru Hargobind, while the latter was won after a prolonged struggle and tremendous sacrifices, and is also the biggest and the most representative body of the Sikhs. These two institutions can provide the answer. The SGPC should take the initiative and convene a meeting of the representatives of the major Sikh organizations like the DSGMC, The Chief Khalsa Diwan, Kendri Singh Sabha, Damdami Taksal, etc., besides accredited fore of Sikh intelligentsia like the Institute of Sikh Studies (IOSS), Chandigarh, Sikh Missionary College, Ludhiana and the Sri Guru Gobind Singh Study Circle, Ludhiana to discuss the situation. With an earnest effort, an Apex Body can be created with SGPC as nucleus. All Sikh interests including the Sikh diaspora will have to be represented on it through formal or informal nominations.
Let us see if any of the existing Sikh institutions fulfills these requirements. There are some basic institutions which have played an extremely important role in the growth and development of the Panth, and are indispensable. Their relevance, for the present purpose of dealing with current problems, however, is limited. Here we can consider only the Sikh institutions in the sense of an organization.
In times of crisis we frequently turn to Sri Akal Takht. It is regarded, as indeed it is, a panacea for all ills. It, however, lacks the organizational structure and technical support to perform its functions. Also, while the authority of Akal Takht is accepted by all without question, there is no such unanimity on the absolute authority of its Jathedar.
The SGPC (Shiromani Gurdwara Parbandhak Committee) is the second alternative. This is often called the Parliament of the Sikhs, and is no doubt the most representative body of the Panth. This, too, however, has its limitations. Sikhs abroad and even the Indian Sikhs outside Punjab, Haryana, Chandigarh and Himachal Pradesh, are not represented on it. Its mode of election does not attract men of the required religious calibre among Sikhs. Further, the fact that SGPC elections are fought by political parties, the goal becomes political authority or hegemony of a group, and not efficient management of Gurdwaras or serving the Pathetic interests. In view of this and also because of the existence of other bodies like the DSGMC (Delhi Sikh Gurdwaras Management Committee), the claim of SGPC as the sole representative of the Sikhs gets considerably diluted.
With regard to the ‘council of high priests’ as the central decision-making body of the Panth, nobody is clear as to who are the members of this council. Is it the Jathedars of the five takhts ? History does not support this tradition. In fact, until a few years back, there used to be only four takhts. And the two takhts (Patna Sahib and Hazoor Sahib) had no jathedars. They had their high priests who were not under the control of the SGPC and seldom attended the meetings of the council. According to tradition, high priests of these two takhts are not supposed to leave their headquarters, and the best they can do is to depute their nominees with the approval of their respective managements. While we consider this alternative, we should also not forget that there are no qualifications prescribed for the high priests, nor are there any satisfactory procedures for their appointment.
The other existing organizations also do not offer much hope. The Chief Khalsa Diwan appears to have virtually withdrawn from activity. The Sikh Education Conference is practically defunct. The World Sikh Council envisaged in the Vishav Sikh Sammelan of 1995 has been struggling unsuccessfully to make a start.
It will be seen that at the moment there is no agency to represent the Sikh Panth and to take decisions in its behalf, which is acceptable to all. During the Gurus’ times, the Sikhs looked to the Guru for guidance, direction and decisions. When the Guruship was vested in Guru Granth Sahib, it was stipulated that the Guru Panth or a representative body of Sikhs would take decisions in its behalf. According to the contemporary Gursobha, Guru Gobind Singh said, “I have bestowed the physical (or secular) Guruship on the Khalsa” … …and “The True Guru is the infinite Word, whose contemplation enables one to bear the unbearable.” This was the intention of Guru Gobind Singh when he nominated five pyaras to go with Banda Singh Bahadur on his expedition to the Punjab. However, in the post-Banda Singh period when Sikhs had to face repression and exile, this institution could not be formalized. The concept was revived during the misl period when the heads of various misls used to meet at Akal Takht on Vaisakhi and Diwali to discuss their problems and a common agenda for the Panth. Their unanimous decisions used to be called gurmattas and were accepted by all as decisions of the Guru. This practice was discontinued by Maharaja Ranjit Singh for his own reasons, and has remained redundant ever since.
This vacuum is responsible for the prevailing confusion and uncertainty, and for a solution of the present as well as future problems, we have to fill it. An agency has to be created that can represent and speak in behalf of the Panth. The Akal Takht and the SGPC are the greatest assets of the Sikh community. The former was bestowed by Guru Hargobind, while the latter was won after a prolonged struggle and tremendous sacrifices, and is also the biggest and the most representative body of the Sikhs. These two institutions can provide the answer. The SGPC should take the initiative and convene a meeting of the representatives of the major Sikh organizations like the DSGMC, The Chief Khalsa Diwan, Kendri Singh Sabha, Damdami Taksal, etc., besides accredited fore of Sikh intelligentsia like the Institute of Sikh Studies (IOSS), Chandigarh, Sikh Missionary College, Ludhiana and the Sri Guru Gobind Singh Study Circle, Ludhiana to discuss the situation. With an earnest effort, an Apex Body can be created with SGPC as nucleus. All Sikh interests including the Sikh diaspora will have to be represented on it through formal or informal nominations.
Authority
The proposed Apex Body will derive its authority from Sri Akal Takht Sahib. All decisions will be implemented through it.
Role of Existing Organizations
The proposed Apex Body of the Sikhs is not intended to replace any of the existing institutions. Rather, it will provide them with the support and the pathetic authority they need to discharge their functions. The SGPC and DSGMC will continue to manage the gurdwaras under their charge, as heretofore. In fact, the joint authority of the SGPC and DSGMC should be extended to other gurdwaras also throughout India, through suitable legislation. The Shiromani Akali Dal should continue to look after political interests of the Sikhs in India. The World Sikh Council should be reorganized and enabled to secure a respectable position for Sikhs among the international community. The Chief Khalsa Diwan, and some other organizations like the Sikh Education Society, should be entrusted with the responsibility of providing quality education to the Sikh youth. The Institute of Sikh Studies and Guru Gobind Singh Study Circle should be strengthened and encouraged to take up research work, translation of Gurbani, and production of suitable material for dissemination of information on Sikh religion, culture and history. The Damdami Taksal and Missionary Colleges as well as Nihangs will continue to play the traditional role assigned to them in history.
Before I conclude I must say that it was neither my intention, nor is it possible in this brief address to provide a blueprint for the proposed Apex Body of the Panth. That has been left to the learned scholars who will present their papers in this seminar. I have only stressed the urgent need for it. There is no other way we can survive as Panth and make our contribution towards advancement of mankind. The Guru beckons us. Let us respond to his call and carry out the task assigned to us under the doctrine of Guru Granth-Guru Panth.
Before I conclude I must say that it was neither my intention, nor is it possible in this brief address to provide a blueprint for the proposed Apex Body of the Panth. That has been left to the learned scholars who will present their papers in this seminar. I have only stressed the urgent need for it. There is no other way we can survive as Panth and make our contribution towards advancement of mankind. The Guru beckons us. Let us respond to his call and carry out the task assigned to us under the doctrine of Guru Granth-Guru Panth.