Observance:
The Sikh world characteristically observes 26th January of each year with joyous celebrations marking the birth of the legendary Khalsa warrior-scholar Akali Dip Singh Shahid (1682-1757) who was the erstwhile head of the Misl Shahid or Martyrs Confederacy in the 18th century Punjab. While much work has been done at the historical level detailing the rise of the Shahids and Akali Dip Singh’s prominence among the Sikhs of his era (including our episode), rarely have modern scholars studied the scriptural and religious origins of the fervor which animated such Sikhs to uproot the mightiest of religious theocracies and establish their own reigns. This fervor, we argue, is derived straight from the Guru Granth.
The Past:
Dipa, as the Akali was originally known, was the eldest son of a devout Sikh couple residing in Majha who was personally handpicked by Guru Tegh Bahadur (Nanak IX) to accompany and befriend his son and future Guru Gobind Rai. An erudite theologian and famed preacher, Dipa was also a consummate strategist and a battle-hardened veteran of the Sikh-Rajput wars when he underwent the Khalsa initiation in 1698. His familiarity with Majha profound, Guru Gobind Singh dispatched him to his ancestral lands to convert non-Sikhs to the truth of Sikhi and prepare them for war against the Hindu-Muslim combine.
Officiated as a gatekeeping Akali of Khalsa mores and guardian of Sikh scriptural sanctity by the Guru, Dip Singh earned renown in the vanguard of Baba Banda Singh’s decisive guerilla campaigns against the Mughals in the Punjab before being specifically pinned down by the Mughals to prevent him from rescuing Banda Singh after Binod Singh’s insidious betrayal. In the ensuing three decades after these events Dip Singh focused on training a new generation of Akalis, converting thousands of Hindus and Muslims into the truth of Sikhi and creating a corpus of Sikh religious literature.
The creation of the embryonic Dal Khalsa by Nawab Kapur Singh in 1734-1735 heralded a new epoch for the aging Akali. The Nawab divided the Khalsa into a religiopolitical wing epitheted the Budha Dal or legion of elders and a military wing named the Tarna Dal. Dip Singh was made a chief proselytizer in the Budha Dal while a younger counterpart also named Dip Singh was installed commander of the Shahid Regiment within the Tarna Dal. The Akali settled in the deserts of Bathinda among the local Jats who were plagued by Bhatti bandits. A Nihang (warrior) virtuoso, Akali Dip Singh vanquished Bhatti supremacy and was declared a de facto King by the Jats who he converted to Sikhi en masse.
The younger Dip Singh’s lieutenant Karam Singh Shahid was adopted by the Akali as his heir and honorary grandson. This culminated in the amalgamation of the Shahid Nihangs and elderly Akalis into a nascent body nominally called the Shahids. In 1748 over 200 Khalsa military bands were reorganized by Nawab Kapur Singh into 11 Misls. The Budha Dal was composed of:
Misl SinghPuria.
Misl KaroraSinghiyaa.
Misl Shahid.
Misl Alhuwalia.
Misl Dallewalia.
Misl Nishanavali.
These were the political counsels of the Khalsa with the Shahids entrusted with all religious affairs and given full proselytizing authorities.
The Tarna Dal was constituted by:
Misl Bhangi.
Misl Ramgarhia.
Misl Sukarchakia.
Misl Nakai.
Misl Kanihyaa.
In the 1750’s the parasitical Afghani Islamofascists commenced attacking the subcontinent under the aegis of Ahmad Shah Durrani. The Shahids undertook a primary role in combatting the rapacious Ghazis and Mullah slavers and their brutal savagery in the battlefield made them much feared. When the Afghans demolished the central Darbar Sahib in 1757 and trapped Sikh youth within the ruins, Akali Dip Singh marched to not only liberate Amritsar but also rescue Sikhi’s future generations. With cries of ‘Akal, Akal, Akal’ the Shahids attacked the parasitical foe and forced it from the Darbar. While the current crop of Hindu fascists argues this battle never transpired and the guileless Marathas rebuilt the Darbar Sahib, contemporaries such as Miskin mention how this Khalsa victory incited such rebellion against the Afghans that even common Islamists fled their houses throughout Punjab.
At the conclusion of the battle it was found that the Akali had died warring against the Afghans. The Khalsa celebrated this victory of his by declaring him triumphant in the battle of life and also against the alien oppressor. Akali Dip Singh Shahid entered the hallowed ranks of Khalsa martyrs before him dying as he had desired in his youth.
Inspiration:
What inspired the Akali and the thousands like him? We must remember here that unlike the self-proclaimed liberal Sikhs of today who effectively cherry-pick Sikhi for their personal virtue-signaling agenda, the Sikhs of yesteryear were more innately hardened and dedicated mind and soul to the Guru Granth. They did not recite its passages as some mystical mantras but read them to imbibe them in their daily lives. They sourced their inspiration for living and dying from the Guru Granth and not the delusional fantasies of other beliefs. Their inspiration was the Khalsa Rehat and the Granth of their Gurus; nothing besides.
Death:
A frontier yet to be comprehended in its entirety, death is the central motif behind the existence of many religions today. The Abrahamic faiths call it a corollary of man’s fall from grace by disobeying an envious and wrathful God who (surprise, surprise) never made death but it still exists and God must undergo it to undo it for his Creation in some vague future. A few minor deviations aside, death is defined as unholy and God is expected to efface it for believers who will reside in some glorious heaven while non-believers will undergo torment for eternity in some hell. Leaving aside the sadism, as Richard Dawkins opines ‘will there be any freewill in heaven post-apocalypse if only good survives and 0 evil? Will we all become puppets?’ The eastern faiths too vilify it considering it a pestilence nuisance.
Sikhi:
In Sikhi death is celebrated for its naturalness and its ability to inspire man to appreciate the potency of life and his free will. Gurmat expounds that if death was a negative anomaly in life’s matrix then why are believers expected to await a future ressurection in the grave and are not resurrected straight away as a sign of the veracity of their beliefs? These quandaries establish the falsity of the Utopian views of future restorations to life. When Gurus Arjan and Tegh Bahadur were offered lures to convert to Islam they asked if the faith of their oppressors could prevent them from dying even once. The perplexed Mullahs replied no as ressurection was dependant on death. The Gurus snorted and derisively replied then they might as well stick to their faith as it enunciated they had to die anyhow.
ਸਾਗਰੁ ਕੀਨਾ ਅਤਿ ਤੁਮ ਭਾਰਾ ॥
ਇਕਿ ਖੜੇ ਰਸਾਤਲਿ ਕਰਿ ਮਨਮੁਖ ਗਾਵਾਰਾ ॥
ਇਕਨਾ ਪਾਰਿ ਲੰਘਾਵਹਿ ਆਪੇ ਸਤਿਗੁਰੁ ਜਿਨ ਕਾ ਸਚੁ ਬੇੜਾ ॥੮॥
ਕਉਤਕੁ ਕਾਲੁ ਇਹੁ ਹੁਕਮਿ ਪਠਾਇਆ ॥
ਜੀਅ ਜੰਤ ਓਪਾਇ ਸਮਾਇਆ ॥
ਵੇਖੈ ਵਿਗਸੈ ਸਭਿ ਰੰਗ ਮਾਣੇ ਰਚਨੁ ਕੀਨਾ ਇਕੁ ਆਖਾੜਾ ॥੯॥
“You have made this expansive ocean of Creation. Yet within it Manmukhs (bestial) souls discover a bitter hell in their blindness. Then there are those who ship others across its vast swathes having made the divine truth their sailing craft. The beautiful act of death is divine reality. All created life comes and goes. Observe, discern and watch the multifold colors of this world for they are all formed by the one Master.”
-Guru Granth, 1081.
The aforementioned verse enunciates a critical reality: the beauty of life and existence is only appreciable if it is for a brief time. The trials, tribulations and triumphs of free will; the duty of responsibility and the ability to acquire immortality by imparting a glorious legacy are all possible only due to the existence of death.
ਸਦ ਜੀਵਨੁ ਭਲੋ ਕਹਾਂਹੀ ॥
ਮੂਏ ਬਿਨੁ ਜੀਵਨੁ ਨਾਹੀ ॥੧॥
ਅਬ ਕਿਆ ਕਥੀਐ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥
ਨਿਜ ਨਿਰਖਤ ਗਤ ਬਿਉਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
“People of the world desire to live forever. But without death there is no life. Now tell me then what insights should I pursue when I can witness the dissipation of life over time?”
-Guru Granth, 655.
Indeed, with death so prevalent how can we put blind faith in some ipso facto ressurection?
Cowardice:
Whatever their claims to valor and irrespective of the tyranny they impose under fear, individuals who believe in some post-death ressurection are inherently weak. Having destroyed their lives in the here and now they seek a second chance in the hereafter lacking the conviction to pick themselves up from where they initially fell. Exploiting this fear, conventional religiosity feeds them the incredulity of a return explained away with delusional tales plagiarized straight from Ur-era myths.
ਮਿਰਤੁ ਹਸੈ ਸਿਰ ਊਪਰੇ ਪਸੂਆ ਨਹੀ ਬੂਝੈ ॥
ਬਾਦ ਸਾਦ ਅਹੰਕਾਰ ਮਹਿ ਮਰਣਾ ਨਹੀ ਸੂਝੈ ॥੧॥
ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਆਪਨਾ ਕਾਹੇ ਫਿਰਹੁ ਅਭਾਗੇ ॥
ਦੇਖਿ ਕਸੁੰਭਾ ਰੰਗੁਲਾ ਕਾਹੇ ਭੂਲਿ ਲਾਗੇ ॥੧॥ ਰਹਾਉ ॥
“Death hangs on his head but the beast (bestial man) fails to acknowledge its presence. Having entrapped itself within hubris it fails to consider the reality of dying. Accept and serve the divine truth rather than wandering hellishly. Witnessing the fleeting colors of life you mistakenly believe them to be permanent.”
-Guru Granth, 809.
ਪੂਰਬ ਜਨਮ ਕੋ ਲੇਖੁ ਨ ਮਿਟਈ ਜਨਮਿ ਮਰੈ ਕਾ ਕਉ ਦੋਸੁ ਧਰੇ ॥ ਬਿਨੁ ਗੁਰ ਬਾਦਿ ਜੀਵਣੁ ਹੋਰੁ ਮਰਣਾ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਜਨਮੁ ਜਰੇ ॥੯॥
“You cannot efface the consequences of what you do in life, what use is it then to blame life and death? Without divine wisdom you forfeit this life and even your death is rendered obsolete and you burn while you breathe.”
-Guru Granth, 1014.
Is there any reality to the unprovable and oft plagiarized claims of divine ressurection which are used to lure failing mortals away from reality?
ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥
“Some cremate, some bury and others feed their dead to beasts (sky burials). Others cast off their dead into water while some others even put theirs at the bottom of wells. Nanak none truly know (can prove) where the dead go after dying.”
-Guru Granth, 648.
What Happens?
The human body is transient. This is its beauty. It symbolizes life and death. One can conclude that the Creator has leased it to us; to observe what we achieve with it.
ਆਪੇ ਹੀ ਕਰਣਾ ਕੀਓ ਕਲ ਆਪੇ ਹੀ ਤੈ ਧਾਰੀਐ ॥
ਦੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਧਰਿ ਕਚੀ ਪਕੀ ਸਾਰੀਐ ॥
ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਸਭੁ ਕੋਈ ਆਈ ਵਾਰੀਐ ॥
ਜਿਸ ਕੇ ਜੀਅ ਪਰਾਣ ਹਹਿ ਕਿਉ ਸਾਹਿਬੁ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥
ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥
“Only you have formed this Creation and only you have infused your divinity within it. You observe your doings and witness the play of reality and ignorance. Those who come into this world depart it as well as per their turn. The one who has infused life within us why should we forego that one’s virtues? Resolve your own affairs with your own hands.”
-Guru Granth, 474.
In this play of reality and ignorance there are two paths: the path of Gurmukh or the enlightened Being and the Manmukh, the bestial Being. The Khalsa is Gurmukh Marg or the path of enlightenment. Those who triumph in the army of truth shed their mortal frame but continue in its service post-death; inspiring and influencing through the medium of their legacy. This is the state of Karamkhand, the realm of proactivity which is the same as what they imbibe in life.
ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥
ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥
“Within the state of proactivity permeate the teachings of force. None else reside there but great and valorous warriors.”
-Guru Granth, 8.
In The Field Of Battle:
Man is reduced to a mechanistic puppet by the world of conventional religion. In the Sikh praxis though man is an equal stakeholder in Creation alongside his Maker; the only difference being that man operates in an empirical reality defined by physicality. This physicality is an inspiration to incite a fervor and passion for inquisitiveness, self-discovery as well as societal progression in both the mental and physical paradigms. This necessitates that mankind take an effective role in rectifying its own ignorance alongside its Maker. If force be a requisite for this, so be it. This is the driving principle guiding Khalsa warriors from the onset.
ਹਰਿ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਪੂਰਿ ਦੂਜਾ ਨਾਹਿ ਕੋਇ ॥
ਹਰਿ ਆਪਿ ਬਹਿ ਕਰੇ ਨਿਆਉ ਕੂੜਿਆਰ ਸਭ ਮਾਰਿ ਕਢੋਇ ॥
ਸਚਿਆਰਾ ਦੇਇ ਵਡਿਆਈ ਹਰਿ ਧਰਮ ਨਿਆਉ ਕੀਓਇ ॥
ਸਭ ਹਰਿ ਕੀ ਕਰਹੁ ਉਸਤਤਿ ਜਿਨਿ ਗਰੀਬ ਅਨਾਥ ਰਾਖਿ ਲੀਓਇ ॥
ਜੈਕਾਰੁ ਕੀਓ ਧਰਮੀਆ ਕਾ ਪਾਪੀ ਕਉ ਡੰਡੁ ਦੀਓਇ ॥੧੬॥
“The Omnipresent Master pervades Creation and there is none other as such. The Omnipresent Master sits astride the divine throne doing good and destroying falsity. The truthful are forever praised for they uphold righteousness. So praise such an Omnipresent Creator who provides such succour for the poor and the destitute. Honor and uphold the righteous; annihilate and punish the sinners.”
-Guru Granth, 89.
This verse is a Pauri or step which summarizes the principles presented in foregoing passages. Composed by Guru Amardas (Nanak III), it is an injunction as well as an observation. The Creator is involved with Creation. Observing the world the Creator destroys falsehood through Hukam (reality). The Gurmukhs are the truthful Beings who uphold righteousness. They are the means of empowering and strengthening the destitute and the gullible around them who suffer under the tyranny of the ignorant. How does one emulate them? The answer is clear: uphold the principles of righteousness and truthfulness while eradicating falsity and its traders irrespective of whatever political correctness concerns plague the world around you.