Hindu-Sikh Relations
The Indian independence marked a drastic shift of the Hindu-Sikh relationship in the political, social, and religious framework. Sikhs were people who had roots in a common background and traditions, and that is why they were an inseparable part of the Hindu society. Although, the prospects of separatism were sown during British imperialism, which led to separate development and hence separate entities.
Despite the fact that Guru Nanak was advocating against the differentiation of castes and the oneness of God, Sikhism was still associated with Hinduism. Guru Arjan Dev started Adi Granth with Hindu names of God mostly, which further dissolved the differences of the two religions. This synthesis was well manifested during the reign of Maharaja Ranjit Singh, who respected both the Sikh and Hindu customs.
To some extent, this nascent separatism was promoted by British policies like reservation for Khalsa Sikhs and the anti-Sikh sentiments of leaders like Swami Dayananda Saraswati. The Singh Sabha movement and the assertion of Sikh identity were a way of departure from the Hindu affiliations. The partition itself added more strain, and for Sikhs, it was displacement and loss at its worst.
The period of independence marked a new chapter in Hindu-Sikh relations, which was based on changes in power and identification struggles. The call for a Sikh state received momentum with the economic disparity and freedom struggle for a separate state. The movement for Punjabi Suba, which led to the formation of the new state, was a realisation of these dreams.
But the process of seeking identity in the Sikh society was not that easy. Clean-Shaven 'Mona’ Sikhs blurred the line between the Hindu and the Sikh, resulting in the process of introspection in the Sikh community. Prominent leaders for the Sikhs pointed out that Khalsa was another aspect of being a Sikh, regaining ethnicity after the process of amalgamation.
In this complex landscape, there were people like Kapur Singh and Pritam Singh Gill to shape perceptions and narratives. Their outcry of marginalization and conspiracy paved the way for radical voices, which in the end permitted an insurrection by people like Sant Jarnail Singh Bhindranwale.
Gradually, the increasing effect of Bhindranwale escalated the enmity between Hindus and Sikhs and tolerated violence. The heroic and inflammatory combat of Bhindranwale, which was intended at causing a rift between the two communities, led to counterattacks, and consequently the problem was intensified.
The last chapter of Bhindranwale’s life was Operation Blue Star—one of the most disastrous military blunders in which thousands were killed and in the boundary of the religious shrine of Sri Darbar Sahib. Even though the militant leader Bhindranwale was killed, his martyrdom, according to the Sikh mass, convinced more resentment against the government and Hindus, which in turn increased the cleavages.
Then, after 5 months, Indira Gandhi got killed on October 31, 1984, by his Sikh bodyguards. The post Indira Gandhi assassination saw the killings of thousands of Sikhs around the country, letting them rampantly kill innocent people, which only deepened the rift. Call for an independent Sikh country, Khalistan got all its propel due to dissatisfaction and frustration towards the status quo.
On the other hand, the concept of Khalistan was not feasible as it did not have well defined geographical frontiers and could not prescribe any theory of communal proportions. It was questionable for an income generating activity to support the economic sustainability of a landlocked state that had once entirely relied on agriculture, and this was a major challenge to the survival of all its central institutions. Also, there was a question that what would happen to Sikhs in divided nations who have migrated to different parts of the country. Obviously, Sikhs are not ready to see another partition like 1947.
The next decade of the 90s is characterised by bloodshed and lawlessness and is marked by terrorism financed from outside sources, including Pakistan ISI. The recent riots and acts of violence perpetrated by the government of Punjab left the people beleaguered and forced to flee, and cases of lawlessness pervaded.
Although, Khalistan is no longer in existence, certain Sikh feelings for secession have not fully died down. Recent issues, such as the adoption of the Nanak Shahi calendar by SGPC to be the official calendar of Punjab, have revealed that there still exist dissensions and complaints.
But at the same time, it is important to know that reconciliation is possible and unity is possible. The resurfacing of Punjab as a prosperous province and bringing back the dusk of law and order give a glimmer of hope for the brighter future. In order to effectively heal and move past recent history, those leaders must leave the hate behind and find a way to create a shared level of tolerance between the Sikh and Hindu communities.
The revival of the old relationship ‘naunh tay maas da rishta’ i.e. '','relation of fingernails and flesh' can help Hindus and Sikhs achieve the process of unity that has become so critical, to be categorized as one integrated brotherhood based on common heritage as well as common goal. This is why we need to negotiate, reason, and listen in a way that accepts there will be no healing from the bitter history to foster unity and live peacefully.
- This article is based on the writing and opinions of renowned Sikh scholar and author Khushwant Singh. You can download the original article, its Punjabi and English translations, from the link given below:
