The Revolution of Guru Nanak By: Moninder Singh (Director, Canadian Sikh Coalition) In February of 2009 I came across an individual in Europe who told me his story. To set the scene, I had delivered an address to the sangat at a Gurdwara on redefining Khalistan and the internal Sikh community taking ownership of the term. As I came into the parking lot with a fellow Singh, an individual harshly called out for me to stop OYE...GULL SUNEE MEREE (HEY...I HAVE SOMETHING TO SAY). The man had listened to me speak and proceeded to tell me that Bhindranwala was a kutha (derogatory term to which the literal translation is a dog), the jhujaroos (resistance fighters) were kuthay and if I thought like they did then I was a kutha also. Over the years I have had to learn to leave emotion out of discussions on the topic of sovereignty and individual personalities of the movement and stick to facts. From the very strong reaction I figured there had to be a story to this emotionally shaken man at least 10-12 years my senior and so I politely asked Maaf karna Bhaji...tuhaday naal kee hoya? (Forgive me my Brother...what happened to you?). He immediately began to sob...this is what he said: I was a part the movement after 1984 and was only 17 then. My older brother and father pulled some strings and had me moved out to Europe in early 1988. Our zameen (land) bordered another familys land who kept pestering us to sell it to them. They warned my brother it would be bad for us if we didnt sell. We were poor, the land was all we had. In February of 1989 jhujarus that were known to us from a particular jathebandi came to our home. They killed my brother, my father, both my chachay and my 3 male cousins. My mother died for whatever reason within 6 months, she lost the will to live. I was out here and couldnt go back and never have been back. The land is still in their hands, but had I known it would cost me everything I would have gladly given it away. Im sorry...I didnt mean you any offense or Baba ji (Bhindranwale)...but my life is ruined...all I have now is Guru Nanaks ghar (home). We spent the rest of the afternoon at his home talking. I hugged him when I left, again left wondering at the atrocities that were committed in so many ways during those times. It made me think of how easy it was to say that we must learn to disassociate individual actions that occurred in the name of the movement from the ideology of the movement that would condemn that very sort of behaviour; and how difficult it was for the individual on the other end to even care for my explanations with the burdens they carried. I have had the opportunity to sit with families of those who were active in the movement and became shaheeds and with those that were innocent bystanders and became victims of human rights abuses that they are only able to explain through tears, and shaking voices. I am still not sure if this opportunity has been a blessing or a curse, but if I had the choice, I would do it all over again...its the absolute least I could do. When I have come across this issue on so many of my travels, the reflection of an individual always takes them back to Guru Nanak. Guru Nanak the spiritualist, Guru Nanak the liberator, Guru Nanak the revolutionary, some version of Guru Nanak that they believe will be their salvation. Of course Guru Nanak was the creator of this path many of us tread today and reflecting back to the source in times of need is common, but to me its deeper then simply him being the 1st Sikh Guru. So why is it that Guru Nanak is the source of so much reflection in our times of need and when we need inspiration? I would start here: ਨੀਚਾ ਅੰਦਰਿ ਨੀਚ ਜਾਤਿ ਨੀਚੀ ਹੂ ਅਤਿ ਨੀਚੁ ॥ Nīcẖā anḏar nīcẖ jāṯ nīcẖī hū aṯ nīcẖ. Those who are considered the lowest of the low class/caste and even those who are considered condemned, ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਸਾਥਿ ਵਡਿਆ ਸਿਉ ਕਿਆ ਰੀਸ ॥ Nānak ṯin kai sang sāth vadiā sio kiā rīs. Nanak seeks the company of these individuals as those who look down upon them are truly condemned. ਜਿਥੈ ਨੀਚ ਸਮਾਲੀਅਨਿ ਤਿਥੈ ਨਦਰਿ ਤੇਰੀ ਬਖਸੀਸ ॥੪॥੩॥ Jithai nīcẖ samālīan ṯithai naḏar ṯerī bakẖsīs. ||4||3|| In that place where those considered lowly are cared for, it is there your blessings and grace rain down. ||4||3|| Guru Nanaks door is one for everyone, especially those that are made to feel that they have no place at all. It is a place where you are taught to raise your head, raise your voice and in doing so raise yourself to recognize the jot (divine light) within yourself and others. Guru Nanak travelled on 4 udasis (divine journeys) with the purpose of spreading the importance of knowledge and tolerance. What we see on those journeys is a fearless traveller that carries the same message to every social and economic class of humanity regardless of what the outcome may be. The Guru challenged traditions and practices stemming back thousands of years that were discriminatory towards other faiths, gender-biased and based on caste classification and subjugation. Guru Nanak not only preached equality but lived it and that may be precisely why anyone born into a Sikh family has a deep connection with Guru Nanak as the feeling always persists that they will be treated with fairness and equality. When we try and explain Guru Nanak through a singular lens, we sometimes begin to push forward a concept that somehow suits a purpose or point we are trying to make. In doing so we often commit a disservice to the Guru who was beyond definition. An observation by Bhai Gurdas Ji on Guru Nanak is something that has resonated with me for years when discussing the personality and impact the Guru had: ਛਪੇ ਨਾਹਿ ਛਪਾਇਆ ਚੜਿਆ ਸੂਰਜੁ ਜਗੁ ਰੁਸਨਾਈ। Chhapay Naahi Chhapaaiaa Charhiaa Sooraju Jagu Rousanaaee. When the sun (Guru Nanak) rises it cannot be covered and it lightens the whole world. ਬੁਕਿਆ ਸਿੰਘ ਉਜਾੜ ਵਿਚਿ ਸਭਿ ਮਿਰਗਾਵਲਿ ਭੰਨੀ ਜਾਈ। Boukiaa Singh Ujaarh Vichi Sabhi Miragaavali Bhannee Jaaee. When the lion (Guru Nanak) roared in the jungle the flocks of deer ran away. Guru Nanak is the sun that illuminates our minds and hearts, but not through some magical power that is showered upon us. It is rather through us following the actions and path the Guru laid out and reflecting (simran) on divinity and humanity as we walk. Gurbani helps us look inwards and understand this life beyond me and mine. It allows us to step back in any situation and see another human being for what they are, a human being. Before imposing our judgement we are asked to think where they came from, how they got here and what burdens they carry...for surely with all the burdens I carry (childhood, financial, worldly worries, etc.) this individual is no different and my judgement is worthless. As we gain control over our wandering minds we are able to produce results in this world by serving humanity (seva) with the sole purpose of deeply wanting to. We are not looking to be rewarded and nor are we fearing punishment for what we do or dont. We recognize that our actions are quite simply carrying on the revolution of our Guru Nanak, a revolution which has roared to protect the truth from the moment it was started. We have understood that our places of worship will crumble and be replaced over time, that this body we are so attached to will get old and whither away and all that we have amassed in our lives will be left behind at the end. What we need to understand is the one thing according to Guru Nanak that will never get old and will never die... ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ Sach Puraanaa Hovai Naahee Seethaa Kadhae N Paattai || But the Truth never grows old; it is stitched in such a way that it can never be torn. May we recognize the revolution of Guru Nanak at any and all levels and protect the truth at all costs.
Posted on: Mon, 18 Nov 2013 06:17:07 +0000
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