Introduction:
There is a plague afflicting the Sikh world. Its symptoms consist of caring so much for external validation, what other individuals may think, that some among the Sikhs forego doing what is right by the Panth and themselves. Such a tragic waste of life and oxygen would be humorous if the situation did not retain such heavy gravitas. Although it is valid that we pay due attention to what others may contend, it is only logical to continue living some of life (if not all of it) on our terms and not those of others. But tragically, such a state of righteous contempt for worldly validation evades a majority of us.
Bhai Gurdas:
The foremost Sikh intellectual and theologian Bhai Gurdas (c.1551-c.1636) is renowned for his exegetical Vaars (odes) delineating key concepts of the Guru Granth and Kabits that simplify elements of Gurmat metaphysics. Among his works, one also finds a plethora of historical abundance detailing the lives and times of the six Gurus he was able to hear of and reside among. Ironically, Sikh intelligentsia has utilized a misreading of his writings to stereotypically cast the first five Sikh Gurus as pacifist sages and the sixth Guru, Guru Hargobind (c.1595-c.1644), as a bellicose militant or a warrior whose militarism was born out of exigency.
The specific Vaar, of Bhai Gurdas, that is misappropriated for this malicious enterprise-seeking to divorce Sikh militarism from its roots in the Guru Granth- is Vaar 26 Pauri 24. In reality, the 24th part of ode 26 speaks to cultivating an attitude of necessary nonchalance in the face of an envious and unwelcoming world. The late Professor Rahuldeep Singh Gill (c.1979-c.2021) rediscovered the grammatical keys to correctly interpreting Bhai Gurdas’ compositions and that instead of criticizing Guru Hargobind for his allegedly discomforting ways, Vaar 26 Pauri 24 celebrates both fortitude and nonchalance of the sixth Guru.
ਧਰਮਸਾਲ ਕਰਿ ਬਹੀਦਾ ਇਕਤ ਥਾਉਂ ਨ ਟਿਕੈ ਟਿਕਾਇਆ।
ਪਾਤਿਸਾਹ ਘਰਿ ਆਵਦੇ ਗੜਿ ਚੜਿਆ ਪਾਤਿਸਾਹ ਚੜਾਇਆ।
ਉਮਤਿ ਮਹਲੁ ਨ ਪਾਵਦੀ ਨਠਾ ਫਿਰੈ ਨ ਡਰੈ ਡਰਾਇਆ।
ਮੰਜੀ ਬਹਿ ਸੰਤੋਖਦਾ ਕੁਤੇ ਰਖਿ ਸਿਕਾਰੁ ਖਿਲਾਇਆ।
ਬਾਣੀ ਕਰਿ ਸੁਣਿ ਗਾਂਵਦਾ ਕਥੈ ਨ ਸੁਣੈ ਨ ਗਾਵਿ ਸੁਣਾਇਆ।
ਸੇਵਕ ਪਾਸ ਨ ਰਖੀਅਨਿ ਦੋਖੀ ਦੁਸਟ ਆਗੂ ਮੁਹਿ ਲਾਇਆ।
ਸਚੁ ਨ ਲੁਕੈ ਲੁਕਾਇਆ ਚਰਣ ਕਵਲ ਸਿਖ ਭਵਰ ਲੁਭਾਇਆ।
ਅਜਰੁ ਜਰੈ ਨ ਆਪੁ ਜਣਾਇਆ ॥੨੪॥
“‘He should construct a religious citadel and reside there.’ But Guru Hargobind is forever itinerant. ‘Emperors should come to meet him.’ But Guru Hargobind not only went to visit an emperor but was even imprisoned by him in his most secure fortress! ‘The community should be able to observe him at its whim.’ But Guru Hargobind remains fearlessly moving. ‘He should sit down and preach contentment.’ But Guru Hargobind rears dogs and takes them hunting. ‘He should compose, recite, and sing Bani.’ But Guru Hargobind is not interested in either of these pursuits. ‘He should not employ servants.’ But Guru Hargobind surrounds himself with the dregs of society reforming themselves. The truth cannot be concealed no matter how many the efforts. The true Sikhs are enamored of this Guru like bees with the flower. Guru Hargobind shoulders great burdens but refuses to complain.”
-24:26
Following Gill’s formula, single quotes (‘ ‘) indicate what the envious and the base minded allege about the Guru. Bhai Gurdas narrates these as complaints indicating their never ending nature. These are then followed by descriptions of Guru Hargobind’s contrary actions as Guru. He is itinerant, a hunter, does not spend too much time on contemplating the injunctions of the Guru Granth instead being chiefly concerned with living them, refrains from teaching about abstract mysticism and surrounds himself with unsavory delinquents reforming themselves. Is the Guru concerned about the criticism levelled at him? Not in the slightest.
World:
The Guru Granth makes a critical distinction between the world as a paradigm of existence within which the Sikh operates and the world as the section of the paradigm inhabited by the bestial unenlightened Manmukhs. The Khalsa Gurmukh and the animalistic Manmukhs are constantly at war with each other confronting the other throughout their existence. In such a war, the Khalsa seeks to better themselves through their Guru’s injunctions and divine wisdom. It refuses to heed the ways of the unenlightened denizens of the world and this infuriates its critics even more.
ਗੋਬਿੰਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥
ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਦਇਆਲੁ ਹਰਿ ਰੰਗੁ ਮਾਣੀਐ ॥੧॥
ਆਵਹੁ ਸੰਤ ਮਿਲਾਹ ਹਰਿ ਕਥਾ ਕਹਾਣੀਆ ॥
ਅਨਦਿਨੁ ਸਿਮਰਹ ਨਾਮੁ ਤਜਿ ਲਾਜ ਲੋਕਾਣੀਆ ॥੧॥ ਰਹਾਉ ॥
“The divine caretaker of the earth is the fount of all virtues and this is known to Gurmukhs. When the benign master becomes benevolent then we carouse freely. Assemble seekers of truth and narrate the tales of the enlightened ones. Day and night, adhere to the Naam while ignoring the criticism of others.”
-Guru Granth, 399.
In his Kabits Bhai Gurdas elucidates that the Gurus are the personified virtues of the Akal come to earth to reside among men under the same constraints that define mortal life. In this respect, their actions are designed to pave the path for men to ascend to a higher state of life and spirituality far removed from the trappings of the false faiths. Guru Hargobind’s nonchalance, then, becomes not only indicative of the aforementioned Gurbani verse but also injunctive for a Sikh. When one undertakes a purpose in life and is fully confident in their ability to adhere to it, the jeers and taunts of others should be roundly dismissed for their insignificance.
Mission:
The ancient Greeks opined that one carefully select their battles. Ancient manuals on human manipulation and statecraft are replete with advise on selecting winnable conflicts and maneuvering the foe on a prime choice of killing ground. They embody the fact that life is short and an individual is restricted in the choice of what they can/cannot do by constraints outside their control. Thus, it is prudent to select the advice and company of those who can forward our mission. Others, for all their good intentions, should be ignored least they stagnate our pursuit of our purpose. This, though, does not mean we ignore wise advice justly critiquing our methods but filter it away from unenlightened garbage.
ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥
“As the company kept, so the fruit obtained.”
-Guru Granth, 1369.
To obtain wisdom from the veterans in our field, to deduce guidance from the complexities of our aim, and learn from our mistakes-these are the practical steps towards achieving our purpose. To listen to advice from envious fools, this is our undoing. Guru Hargobind was above making mistakes. He was mentored by his father Guru Arjan, his mother, and other veteran Gursikhs and oriented towards ratifying the temporal foundations of the Khalsa for its eventual ratification by his successors. The martyrdom of his father and predecessor thrust him onto the stage of Sikh religiopolitics as the sixth Guru and the first warrior-Guru.
ਪੰਜਿ ਪਿਆਲੇ ਪੰਜ ਪੀਰ ਛਠਮੁ ਪੀਰੁ ਬੈਠਾ ਗੁਰੁ ਭਾਰੀ।
ਅਰਜਨ ਕਾਇਆ ਪਲਟਿਕੈ ਮੂਰਤਿ ਹਰਿਗੋਬਿੰਦ ਸਵਾਰੀ।
ਚਲੀ ਪੀੜੀ ਸੋਢੀਆ ਰੂਪੁ ਦਿਖਾਵਣਿ ਵਾਰੋ ਵਾਰੀ।
ਦਲਭੰਜਨ ਗੁਰੁ ਸੂਰਮਾ ਵਡ ਜੋਧਾ ਬਹੁ ਪਰਉਪਕਾਰੀ।
ਪੁਛਨਿ ਸਿਖ ਅਰਦਾਸਿ ਕਰਿ ਛਿਅ ਮਹਲਾਂ ਤਕਿ ਦਰਸੁ ਨਿਹਾਰੀ।
ਅਗਮ ਅਗੋਚਰ ਸਤਿਗੁਰੂ ਬੋਲੇ ਮੁਖ ਤੇ ਸੁਣਹੁ ਸੰਸਾਰੀ।
ਕਲਿਜੁਗਿ ਪੀੜੀ ਸੋਢੀਆਂ ਨਿਹਚਲ ਨੀਵ ਉਸਾਰਿ ਖਲਾਰੀ।
ਜੁਗਿ ਜੁਗਿ ਸਤਿਗੁਰ ਧਰੇ ਅਵਤਾਰੀ ॥੪੮॥
“Five goblets were quaffed by five guides, and on their throne now sits the great sixth guide. Arjan has flipped his body and is now observed in the form of Hargobind. The dynasty of the Sodhis progresses onwards showing their form one by one. The annihilator of armies, this Guru is a valorous warrior and equally benign as well. The Sikhs prayed to the Guru and asked how many more Gurus will grace this earth? The unfathomable Guru, in his infinite mercy, revealed the divine plan to the inquirers. In this age of darkness, the Sodhi dynasty has established itself on the divine foundations (laid by Guru Nanak). Two and two more Gurus will manifest in human form.”
-1:48.
Considering Bhai Gurdas’ explanation of the the Gurus’ self-imposed constraints on themselves to live the same way as the common mortal to teach them, it becomes evident that Guru Hargobind’s battle against naysayers is similar to what we confront in life. Just as Guru Hargobind refused to crumble under the herculean burdens he shouldered, similarly we too should resist conceding to life’s difficulties that we confront that are in no way on par with what the Gurus confronted.
Conclusion:
The battle of life is almost impossible to win. The followers of the false faiths have no hope of emerging as victors lost as they are in a haze of delusion. The Sikh Gurus laid down the route to victory. The lives of the Gurus symbolize various elements of a mortal’s struggle exacerbated to a colossal degree. The fact that the Gurus refused to submit substantiates that we too should refuse to concede ground. Triumph is possible against life’s travails. But one needs to be resolute. While remaining firmly grounded in this world, one needs to cultivate an attitude of nonchalance that filters out the trivial from the truth to achieve one’s purpose in this life and dominate the world.