Life Style Practices Of Sikhs During Essay Example

common goal. At this meeting, every individual had the opportunity to voice their thoughts.

The Sarbat Khalsa advocated for equality and responsibility. Its outcome, the gurmata, reflected the general will of the Khalsa Panth, approved by the Guru based on the assembly's authority from the holy book. Any decisions made at the Sarbat Khalsa are respected and followed by all Sikhs. (Course Pack, pg.)

(411-414 and Lecture 24) During this era, the Sikh rulers followed the Sikh code of conduct, the law of the land, and customs of society. They made a promise to uphold their duties in the presence of their holy book. The Guru emphasized the importance of maintaining high moral standards during war. (Course Pack, pg. 411-412) Later, Banda Singh Bahadur achieved success with Guru Gobind Singh's blessings and established Sikh sovereignty in Punjab after triumphantly entering Sirhind in May 1710.

Although His rule in Punjab led to various positive changes in terms of the social order, it was short lived. The Mughal emperor and governor of Delhi, Bahadur Shah, marched towards Punjab with the intention of punishing the Sikhs, in response. To begin with, he passed prohibitory laws and issued a warrant on December 10, 1710, seeking to eliminate all Sikhs (Course Pack, 394-395). However, Banda Singh didn't back down from his religious principles and confronted the Mughals. The Sikhs fought with undaunted courage and instilled terror in the hearts of Bahadur Shah's troops.

Banda Singh exemplified bravery in defending the Sikh religion, although they were ultimately forced out by the massive imperial armies of Bahadur Shah. The fort of Lohgarh provided refuge for the Sikhs as they fought for spiritual survival, justice, and

freedom, similar to Guru Gobind Singh's spiritual battle. This struggle intensified when additional reinforcements arrived to assist Bahadur Shah, posing a greater crisis for the Sikhs. (Course Pack, pp. 395-396).

Shortly after Banda Singh's capture and execution in Delhi in 1710, the Sikh community faced additional harsh consequences, as Banda Singh fearlessly accepted his fate as the Guru's will. (Course Pack, pg. 397)

During a time of darkness, Kapur Singh, who founded Dal Khalsa, guided and united the Sikhs. He demonstrated bold leadership and instilled a sense of sovereignty. Following Guru Nanak's teaching of sewa (selfless service), Nawab Kapur Singh's initial priority was serving in langar without discrimination or expectation of reward.

Comparisons can be drawn between the formation of two sections of the Dal Khalsa by Kapur Singh and the teachings of Guru Hargobind Singh, who prepared his people for the rule of the Mughals. This event is documented in the Course Pack on pages 397-398. In 1726, Zakariya Khan, governor of Lahore, implemented strict policies against the Sikhs, prompting Kapur Singh to take on the role of a band warrior and unleash chaos. The Sikhs retaliated by forcing the Mughals into remote areas and attacking government treasuries, among other disruptive actions.

The governor eventually had to negotiate with the Sikhs, who demonstrated bravery like that taught by Guru Gobind Singh. If peaceful means are ineffective, it is considered appropriate for a Sikh to use their kirpan and exert power on behalf of their community (Course Pack, pg. 398). Additionally, the Sikhs resisted Nadir Shah, the Persian invader who had stolen Mughal treasures. In 1739, as he was returning home, Shah was taken captive by

the Sikhs near River Chenab.

During the third night, a successful major assault was launched to rescue numerous Hindu girls who were all safely able to return home. It aligns with Guru Nanak's principles for Sikhs to respect women (Course Pack, pg. 399); however, the Mughal army persisted in persecuting Sikhs by taking over Harimandir in Amritsar and prohibiting any Sikh from visiting it. Khan began capturing and hunting down Sikhs, causing many to seek refuge in jungles or deserts for safety.

In 1740, two Sikhs sought retribution against the Mughal forces who had transformed the Amritsar shrine into a place for dancing girls. They accomplished their mission by killing the Mughal leader in front of a festive audience. In response, Governor Samad Khan led a large group to retaliate, but ultimately fell in battle against the victorious Sikhs. These brave acts and sacrificial gestures are hallmarks of this period.

The bravery and fairness of the Sikhs is demonstrated by their willingness to sacrifice themselves in order to protect their religion and respect their Guru. Despite this, revenge is not promoted as a means of "getting even" in any of the teachings or writings of the Sikh Gurus. Instead, forgiveness is always emphasized. Nevertheless, there have been instances where Sikhs have taken revenge against the Mughals and Afghans for their actions. For instance, Samad Khan was killed by Sikhs for his brutal execution of the priest of Harimandir. (Course Pack, pg.)

Between 1748 and 1753, the governor of Lahore, Mir Mannu, commanded the final Mughal invasion which was notably the most brutal one. He commanded that all Sikhs were to be executed in Lahore. During this invasion, the Mughal

forces became weaker and the Afghan rulers decided to intervene. Ahmed Shah Durrani, an Afghan raider, invaded India in 1748.

During the repeated invasions of Ahmad Shah, a segment of the Dal Khalsa was asked to drive away the opposing troops. The Sikh community then experienced a harrowing period of fire and blood, during which many women and children were taken from their homes. Despite their exhaustion from grinding stones for sustenance, these individuals continued to seek refuge and sing the hymns of their Guru. These women followed the teachings of Guru Nanak and recited Nam Jap.

(Course Pack, pg. 402) Ahmad Shah's sixth invasion was primarily directed towards the Sikhs, but Jassa Singh's offensive in 1761 managed to defeat the general leading Shah's army. Despite facing overwhelming odds, the Sikhs demonstrated their bravery by fighting relentlessly to protect the vulnerable populations of elderly individuals, women, and children. Ultimately, Ahmad Shah was able to carry out a large-scale massacre, an event that has come to be known as Gallughara or "the holocaust" in Sikh history.

Despite enduring a horrific experience, the Sikhs who survived did not lose hope. They came together for a communal prayer and went on to defeat the governor of Sirhind in the months that followed. They even commemorated Diwali at the Harimandir, which had been destroyed by Shah. Ultimately, Ahmad Shah left for Afghanistan on December 12, 1762, and there were no more battles. Although some parts of Punjab were still under his control, Sikh power was expanding throughout the nation.

Despite the Afghan governors' helplessness, the Sikhs gradually liberated Punjab from foreign rule, becoming the saviors of India's honor and independence (Course Pack, pg.

402-403). In November 1763, upon learning that Ahmad Shah's generals were approaching with an army, the Sikhs halted their work and engaged in battle, once again displaying their bravery. As a result, the Afghan generals fled while some of their relatives were captured by the Sikhs.

Observing the teachings of Guru Nanak, the Sikhs refrained from harming women, resulting in the safe return of the women and their family members. During this period, the Sikhs held control over the entire country and in 1783, they took over the Red Fort and crowned Jassa Singh as Badshah Singh. However, he declined the title and instead displayed humility.

The Sikhs were permitted by the emperor to construct gurdwaras at significant locations connected to their faith, leading to a peace agreement. Jassa Singh, in turn, traveled back to Amritsar to perform obeisance at the Harimandir and contribute towards its reconstruction as a form of sewa. However, Ahmad Shah became concerned about the Sikhs' rebellious behavior and began planning another crusade.

In December of 1764, a massive army led by Afghans attacked Amritsar, causing many Sikhs to seek refuge in the nearby jungles. Despite this, a small group of brave Sikhs chose to remain and defend their sacred shrine. (Course Pack, pg. 404) This historical event highlights the values of courage and justice, as these Sikhs displayed immense bravery in protecting their holy site and recognized that surrendering would lead to oppression, which goes against the principles of justice.

Following the departure of the Durranis, the Sikhs reclaimed their territories and reasserted their authority in India on April 10, 1765. At a counsel held in Amritsar - known as Sarbat

Khalsa - two weeks later, they made plans to capture Lahore. It was on April 16, 1765, that the Sikhs became masters of Punjab. Ahmad Shah was so afraid of the Indian empire falling into the hands of the Sikhs that he prepared for another (eighth) invasion in 1766.

The Sikhs forced the Afghan soldiers to retreat and vacated Lahore. Although Ahmad Shah offered Lahna Singh the governor's position, he declined. Jassa Singh led an army of thirty thousand Sikhs, causing Shah to feel helpless as they roamed the neighboring Afghan camp. The outcome of a battle would likely have favored the Sikhs, leading Shah to retreat and allowing the Sikhs to re-occupy their territories.

According to the Course Pack (pg. 404), the formation of twelve Sikh independent states known as Misls occurred during Punjab's emancipation. The Sarbat Khalsa functioned as their principal confederacy institution, as stated on page 405 of the Course Pack. The gatherings were democratic in nature, focusing on discussing national issues in practice.

The Misldar Sikhs were fighters who defended their land and followed the Sikh Gurus' teachings of equality regardless of social status. Through the Khalsa fraternity, Sikh baptism elevated all members to equal status, disregarding caste and creed. (Course Pack, pg.)

In the literature, it is well-described how the Mislaldars embodied sewa, which refers to serving humanity as a service to God. They served in Gurdwaras and other sacred locations. During a famine in Punjab in 1783, many Sikh leaders established langars to provide food for the people, with Budh Singh reportedly selling all his possessions to feed the masses.

The act of sharing with the poor is a demonstration of Guru

Nanak's teachings, specifically Wand Chako. This action also had significant historical implications, as evidenced by an incident in 1799 where a Sikh group robbed and harassed the grandson of Ahmad Shah, leading to a prolonged absence of Muslim invasions in India. (Course Pack, pg. 409)

Despite this, the Guru's teachings did not condone robbing one's relatives in the event of a foreign invasion. Additionally, the 18th Century saw Sikh women playing an admirable role due to Guru Nanak's advocacy of equality and respect towards them. As a result, women enjoyed honorable status and were actively involved in numerous fields, including state affairs. In fact, they even took up arms during certain periods to protect their communities from enemy assaults.

Griffin notes that women have shown qualities such as wisdom, courage, and justice in Punjab's history, and are on par with men in terms of administrative ability. (Course Pack, pg. 409-410) The Sikhs, following the teachings of their Guru, did not harbor any revenge or intolerance towards the Muslims when Punjab gained independence from the Mughal Empire.

The notion of equality, instilled in Sikhs, was embodied by Lahna Singh. He demonstrated this principle by appointing both Muslims and non-Sikhs to positions of authority without bias. Ranjit Singh, who was crowned king at the Sarbat Khalsa in 1799, also upheld this concept of impartiality.

Maharaja Ranjit Singh governed Punjab between 1799 and 1839, during the British invasion, leaving a remarkable legacy. Despite not being officially crowned or seated on a throne, he wielded authority for the whole community and presented Harimandir with a splendid canopy as a present. He considered it to be Guru's property and opted to sit on an

ordinary chair instead. (Lecture 24)

(Course Pack, pg. 429) The way any Sikh can be addressed is "Singh Sahib" instead of "Maharaja". He adhered to the kingship principles established by Guru Nanak.

The Gurus preached about the values of impartiality, fairness, and camaraderie amongst all individuals. They held that authority was a divine privilege that could be forfeited if the monarch acted unfairly or displayed prejudice against anyone. In case the populace perceived any impropriety on the part of the king, they were entitled to express their apprehensions or take redressal measures against him. The Gurus laid emphasis on equitable administration by the king and discouraged capricious judgments. Ultimately, it was incumbent upon the king to ensure his subjects' welfare.

The Sikh rulers considered themselves to be servants of the Khalsa community. They believed that they were obligated by God's will to create a government that would facilitate personal growth and improve individual opportunities.

By following the principles of the Khalsa commonwealth, Maharaja Ranjit Singh's reign was executed in the name of the Khalsa, which is mentioned on pages 420-422 of the Course Pack. He adhered to these principles given by Guru and extended his territory. The Sikhs did not have a priestly hierarchy unlike other religions. Therefore, Maharaja Ranjit Singh sought personal guidance from the Guru Granth Sahib.

Although the state was superior to the priests, Maharaja Ranjit Singh always had a priest with him who carried the Sikh religious scripture, Guru Granth Sahib. (Lecture 24) Both Singh and his advisers were deeply influenced by Sikhism and frequently brought along the Guru Granth Sahib. Every day, Singh would start with devotion to religion and twice a year

he visited Harimandir in Amritsar.

The acts mentioned in this passage are in line with the teachings of Guru Nanak, specifically Nam Jap. Maharaja Ranjit Singh was a devoted follower of Sikhism and believed that his royal position was a blessing from the Guru, which he respected greatly (Lecture 24 and Course Pack, pg. 29). The Maharaja made numerous contributions and invested significant funds to uphold religious establishments. He made land grants to Gurdwaras and langars, and generously gifted precious items like diamonds and gold to the Harimandir.

(Lecture 24) The actions of Ranjit Singh, who allocated and maintained Gurdwaras, distributed his wealth to others, and donated one tenth of the state revenue to charity, were in line with the teachings of Guru Nanak of Wand Chako. These teachings are discussed in the Course Pack on page __.

During his leadership, he was highly attentive to the training of Sikhs and Commonwealth members in military organization. He persisted in their training until the Sikhs were proficient enough to attain administrative roles within the army. It was his priority to instill confidence in every Sikh so that they would feel able to engage in state matters. These occurrences harken back to the time of the sixth Guru who created an army for potential battles or wars. (Course Pack, pg.)

The sixth Guru was vigilant and prepared for invasions, as was the Maharaja. The Maharaja emphasized that there was no official state religion and sought to involve both Hindus and Muslims in the government. These actions demonstrate his non-sectarian character, exemplified by his desire for all individuals to feel a sense of ownership of the land akin to that of the

Sikhs.

Ranjit Singh's policy aimed to ensure political equality among all his subjects, regardless of cast, race, creed, nationality, or religion. This was in line with the political liberalism tradition accepted by Sikh leaders in the 18th century, based on Guru teachings promoting equality. His leadership saw the abolition of capital punishment and no communal troubles occurred. Furthermore, he had zero tolerance towards officials who misused their power and would not hesitate to punish them if informed during his travels of such abuses.

The ruler displayed a firm dedication to genuine justice by inspiring individuals to confide in him about their issues. He emphasized that any maltreatment of his constituents by government officials would not be accepted. Moreover, he communicated the government's objective of serving the people's requirements. The government aimed to encourage commerce, manufacturing, farming, and enhance the general welfare of society (Course Pack, pg. 438-439).

As stated on Course Pack page 430, the Maharaja demonstrated sewa to his subjects by respectfully and collaboratively interacting with a group of Orthodox Sikhs called Akalis. These Sikhs had a lineage dating back to Guru Gobind Singh and were devoted to protecting and serving their religion. Despite their valor and discipline in warfare, Ranjit Singh treated them kindly and respectfully, utilizing their expertise when necessary while also maintaining amicable relations with them.

While Maharaja Ranjit Singh belonged to the same brotherhood as the Akalis, he had to implement strategies to manage their problematic conduct. Nonetheless, he recognized that they were part of his community and acted accordingly. Similar to the Sikh Gurus, he did not exhibit any animosity towards other religions. (Course Pack, pg. 430 - 434)

During his reign, Ranjit Singh

supported the construction of Hindu temples and mosques and provided financial aid to schools and instructional institutions, regardless of their associated religion. He disregarded the significance of religion, caste, and nationality. According to historical records, the people of Punjab lived better lives in the 19th century, possibly due to minimal violence. The population respected Ranjit Singh's leadership, resulting in a steady economy. (Adapted from Lecture 24)

According to the Course Pack (pg. 438), Punjab became a self-sufficient state as all resources were utilized internally without any drain. This aligns with Guru Nanak's principle of kirat karo, which advocates earning a livelihood through honest means. As a result, there was a complete lack of unemployment and begging in the region.

During Ranjit Singh's reign, all individuals had the chance to advance their careers without any barriers in their way. This era was advantageous for everyone, as followers of Islam, Hinduism, and Sikhism coexisted harmoniously and collaborated effectively. Every person was treated equitably and coexisted in a fraternal manner.

Ranjit Singh's subjects and he were mutually proud of each other, as stated in the Course Pack pages 436 and 439. However, Maharaja breached the code of conduct by marrying multiple Muslim and Hindu women. Additionally, allegations were made stating that he would take one of his Muslim wives out for elephant rides in the city.

Ranjit Singh acknowledged his wrongdoing and accepted the accusations against him during his appearance before the Akal Takhat congregation. Despite being prepared to face consequences, compliance with authority spared him from punishment. This demonstrates the importance of honesty as he did not try to deny or avoid responsibility for his actions (Lecture 24 and Course

Pack, pg. 429). Although Sikhs experienced various atrocities in the 18th Century, peace was relatively more prevalent in the 19th Century.

During Maharaja Ranjit Singh's reign, which lasted until 1839, he was known for his tolerance and equitable treatment of everyone. However, after his passing, the dominant force in the region became British imperialism. Despite this oppressive presence, Muslims, Hindus, and Sikhs united through their brotherly love for one another to fight for their country. (Source: Lecture 24 and Course Pack, Appendix, pg.)

The Sikh Empire existed from 1799 to 1849, after which Queen Victoria took over direct control of India in 1857.