Introduction
The Sikh community is the most courageous religion, renowned for its consciousness and the truth that its influence is recognized worldwide due to its outstanding charitable organizations. The Sikh community has supported several initiatives and issues. It is not sufficient to argue that Gurudwaras must provide food and shelter to millions of individuals globally (Sunita and Sehgal 241).
The Sikh population is regarded as the most courageous in history since they are concerned about their personality and the well-being of others. Guru Har Gobind, the sixth guru, believed that armed force was occasionally necessary to advance the justice movement and protect the weak from harm. Guru Gobind Singh, the tenth guru, charged the Sikhs with battling against injustice and founded the Khalsa (Van Dyke 132). From the Mughal and British eras to the present day, Sikhs have been renowned for their martial tradition and are regarded as superb warriors. Their military doctrines are based on the Sikh religion.
History of The Sikh Warrior Class and How it Aligns with Sikhism
Since the execution of the fifth Guru by the Mughals, the Sikhs have become a militarized nation. Hargobind, the sixth Guru, was the initial Guru to conduct war against the Mughal Dynasty, seizing the dual swords Miri and Piri and establishing the Akaal Sena, the very first permanent Sikh Army (Sunita and Sehgal 241). The ninth Guru, Tegh Bahadur, followed this practice by engaging in many conflicts. However, the tenth Guru, Gobind Singh, formally established the Sikhs as a distinct warrior tribe and founded the Khalsa. From this, warfare was not only the exclusive responsibility of the Sikh Army; rather, each Sikh was obligated to oppose oppression (Van Dyke 129).
Sikhs are obligated to fight anywhere there is oppression, whether it is for Mughal massacres in the empire, foreign occupation, or Nazi horrors in Europe. However, many other nations and faiths have battled for the subconscious. This struggle started with the death of Guru Tegh Bahadur, the ninth Guru, who sacrificed his head to preserve another religious practice, Hinduism (Sunita and Sehgal 241). This practice has persisted in different degrees ever since, from the Sikh Misls who liberated subjugated Hindu girls from Persian and Afghan invading forces in the 18th century to the over 80000+ Sikhs who lost their lives during the two World Wars in the 20th century while safeguarding North America and Western Europe.
Sikh Warriors vanquished armies that were more than ten times their number. In most fights, the Sikhs were always disadvantaged, yet they delivered a decisive victory. Guru Nanak (1469-1539), the originator of the Sikh religion, addressed those men and women, the wealthy and the poor, and individuals of all ethnicities and religions who were equal before God. Faith is monotheistic and emphasizes compassion for others and integrity (Dorn and Gucciardi 281). Guru Hargobind initiated the militarization of the Sikhs so that they might fight any persecution.
Sikh Warriors and Military Involvements
Sikhs see death differently than devotees of other faiths, and as a result, they may be tremendously courageous and terrified. The Chardi Kala ethos exemplifies the direct implementation of the “Principle to Fear No One and Induce Fear in No One.” Authentic Sikhs do not discriminate between existence and death nor acknowledge the significance of blood ties (Dorn and Gucciardi 275). Therefore, sincere Sikhs have no terror. Whenever Sikhs drink the Amrit of the double-edged sword, they are sipping disaster figuratively. True Sikhs are encouraged to completely renounce anxiety by renouncing the illusory interferences of this universe (maya), the illusory superiority of blood links, and receiving the Amrit of the double-edged sword.
Chardi Kala is a mental attitude characterized by a brave, courageous, and cheerful outlook, even under the most terrifying and stressful conditions (Amin and Singh 60). Maintaining the Chardi Kala mindset is a condition placed upon Sikhs as a religious commitment. The idea is based on the notion that there is no distinction between life and death and that the materialist worldview has no final significance. Guru Gobind Singh, the Lord of The Falcons, defined the idea. It served as a defensive measure the Sikhs employed against significantly superior forces.
Guru Gobind Singh’s words at Raikot are the most valuable gem of the Chardi Kala mindset (Van Dyke 134). Guru Gobind Singh was informed by a servant that his two sons, Sahibzada Jujhar Singh, aged seven, and Sahibzada Zorawar Singh, aged nine, had been alive-interred for refusing to become Muslims (Dorn and Gucciardi 281). Strongly devout in their view on life, Sikh troops are motivated by their gurus’ undying dedication and innumerable sacrifices, notably Guru Nanak Dev and Guru Gobind Singh, the first and tenth gurus, correspondingly. Even while Sikh enrollment in the military has slowed in the West and notwithstanding the Punjab rebellion of the 1980s, it continues to have disproportionate significance in India, possibly owing to colonial-era recruiting trends (Dorn and Gucciardi 285). In the meantime, the bulk of diasporic Sikhs strives for the right to dress in the things that define the Khalsa Sikh physical appearance and to raise awareness of unsolved breaches of human rights.
Sikhs have a long history of being skilled fighters, dating back to the Mughal and British periods. The British colonial authorities saw the Sikhs as a “martial race” and targeted them for enrolment. The Sikhs quickly embraced soldiery since it corresponded with the expanding Khalsa character.
The Sikh military legacy will live in the Indian military via the Sikh Army, and the Sikh Jatts, historically at the bottom of the caste hierarchy, have ascended to a rank of prominence in Indian Punjab’s commerce and government (Mandair 78). Usually, they are related to agriculture, and caste is seen as irrelevant to one’s connection to God and redemption in the Sikh faith. Sikhs are significantly more strongly represented in the Indian armed services than their fraction of the total Indian populace. Consequently, Sikhs were disproportionately represented at higher levels and specialized positions, like Air Force pilots (Amin and Singh 65).
The high involvement rate of Sikhs in the military could be due more to geographical, economic, and social reasons than religious affiliation. The rural parts of the Majha area in the Indian state of Punjab, for instance, have much higher military enlistment rates than the Malwa region. This tendency is traced to the British era.
Sikhs and Sikh Americans have fought in every conflict since World War II. Since the 1980s, it has been impractical for devout Sikhs to serve due to the elimination of exceptions to uniform rules that formerly permitted Sikhs to keep their spiritually prescribed beards and head scarves while in service. Sikhs are more inclined to enroll in regions with an extensive history of military service (Amin and Singh 67). In Pakistani Punjab, the Potowar Plateau has a greater enrollment rate than the rest of the province, replicating a pre-independence recruiting pattern.
For Sikhs outside India who want to enroll in the army, opposition to their features has been the greatest barrier. All Sikhs initiated into the Khalsa discipline must put on five religious signs: uncut hair, a tiny comb, a pair of shorts dressed loosely beneath the pants, metal jewelry, and a sword. These are regarded as the Five Ks, concerning the Punjabi terms for every: kesh, kanga, kachera, Kara, and kirpan. So, per the tradition, untrimmed hair is covered in a headband, and this is a cause of contention among several Sikhs who seek to join the military and various international forces (Mandair 86). This issue was especially severe in the United States.
Throughout World War I, devout Sikhs participated in the United States Army. In World War II, almost 80,000 Sikhs perished while serving the Allied troops (Soboslai 55). After the prohibition in the 1980s, fewer transitory religious exemptions were given, barring a whole era of Sikhs from participating. Formally accommodating troops requesting religious exemptions to regular uniform standards did not occur until 2017, when brigade-level leaders could provide a lifetime exemption to specific troops.
In 1981, a policy modification by the Pentagon prohibited devout Sikhs in the U.S. Army from exhibiting religious symbols like the beard, long hairstyle, and headgear that are common in the Sikh religion. According to surveys, most Americans consider a “terrorist” to be an individual with a dark complexion and foreign-looking attire. It was not just critical for youthful Sikhs such as Simratpal Singh to alter the paradigm; it was essential.
In 2016, over a decade later, Singh filed a lawsuit to be permitted to serve with his religious beliefs unchanged, resulting in a historical judgment that now permits all Army troops to publicly practice their religion (Hasan 90). The United States Air Force revised its uniform policy guideline in 2020 to be more diverse. Over a century ago, Sikhs participated in American cultures, such as the military. Recent estimates place the number of Sikhs in the U.S. Army and Air Force who wear headscarves and a long beard.
According to the Sikh Coalition, transparency has always posed a challenge for the 500,000 Sikh Americans. Activist groups have fought to combat systematic hatred towards non-white populations, like Sikhs, and to alter their perspectives (Luthra 282). Studies indicate that Sikhs remain to be seen as suspicious in the United States or are underrepresented in popular culture. Hiring cultural Sikhs into the military involves initiatives to enlighten troops about Sikh traditions and guarantees to the Sikh population that their culture would be fully protected. Most Sikhs are committed to rectifying that the diasporic minority is still not accorded this level of respect by the wider public.
The Mystical Khalsa or “Fraternity of the Pure”
Comparable to the Christian Knight Templars, the mystic Khalsa, or “Fraternity of the Pure,” is an advanced Sikh military organization reflecting the concept of the saint-soldier. Many have noted the perseverance and courage demonstrated by the Khalsa in significant conflicts. Guru Gobind Singh (1666–1708), the final of the Ten Gurus who created the Sikh religion, was the initiator of the Order of the Khalsa. During the Khande ki Pahul, also known as the initiation of the double-edged sword, the Guru established the Sikhs as the Khalsa, or the ‘brotherhood of the pure,’ introducing a military dimension to the faith.
Tradition dictates that the ‘5Ks’ religious emblems were donned to identify them from those other religious groups (Kataria 75). This tradition featured the Kesh (uncut hair), the Kara (a steel bracelet), the kanga (a wooden comb), the Kaccha (underwear), and the Kirpan (steel sword). Following Guru Gobind Singh, the Sikhs were commanded to revere Guru Granth Sahib, who extolled the pious characteristics of living in harmony with God.
The Guru also bestowed to the Sikhs the martial text regarded as the Dasam Granth, representing the material side (Hasan 97). Before wars began, these texts could be brought into combat, and passages would be recited. Khalsa Army was prioritized for destruction by the Mughals and Afghans throughout the creation of the Sikh religion and thus had to battle for existence.
Because of their small population, the chances were always set against them. However, their moral values and biblical faith supported their inventiveness. In 1716, whenever the East India Company watched the death of Banda Singh Bahadur (1670–1716), the military commander of the Khalsa, their devotion to their religion was observed (Soboslai 55). It is astounding how patiently they endure their destiny, yet no one has been discovered to have abandoned his newly acquired faith.
The Khalsa used a component identified as Dhai Phat or two-and-a-half blows in warfare. The plan included assaulting the adversary, retreating quickly, and striking again. The strategy aimed to confound enemy forces. Since the Sikh troops were frequently overpowered, deception and deceit were essential. The feints persuaded the adversaries that the Sikhs had been defeated, causing them to break ranks and attack.
The Khalsa could then launch a furious assault (Luthra 294). These guerilla tactics helped the Sikhs win numerous battles, including three against Ahmed Shah Abdali. Guru Gobind Singh created the Khalsa fraternity after his likeness, which was unblemished, spotless, and perfect. He instructed them to avoid austerity, sterility, and alienness in favor of a householder’s lifestyle.
Due to the life-affirming nature of the Khalsa fraternity, factual and religious problems cannot be separated, and his faith and ideology are the same (Kataria 90). To safeguard justice, the Guru prayed for heavenly blessings: “Bless me with the strength, O Lord, that I may never be diverted from virtuous conduct, even if it means sacrificing my life.” De Shiva var moh the, subh – karman te kabhu no taron.” (Grewal 42) This evolved into Khalsa’s standard of beauty and hymn.
Guru Gobind Singh’s and, by extension, the Khalsa’s divinely-assigned duty is to maintain justice, to protect the poor and good, and to defeat and kill wrongdoers (Luthra 2296). In this fundamental purpose, no earthly dominance, gain, or ownership is suggested since the Khalsa is tasked with pursuing retribution, fair treatment, and social equality for all of humanity, regardless of caste, color, or religious practice.
Guru Gobind Singh preached clearly and forcefully on the subject of the dignity of mankind (Kaur 268). The Khalsa is a superhuman; he is a recluse in spirit but a king on the outside, drenched in the goodness of God, as humorless and pure as a baby and brother to everyone, but he inspires neither fear nor terror. He is kind, trusts in the welfare of all humankind (sharbat da bhala), and is brimming with hope (charged-kala). His single allegiance is to God and mankind, and he is separated from the commonplace business of the universe, and he craves neither a throne here nor redemption beyond death.
The Nihang
The Nihang Sikhs are the Guru’s warriors or soldiers, and their roots date back to 1699, when the 10th Sikh Guru, Gobind Singh, founded the Khalsa Panth (Hasan 121). There are two categories of Khalsa Sikhs: some wear the blue outfit that Guru Gobind Singh wore during the war, and others do not adhere to any specific dress standard. Nihangs are those who adhere to the Khalsa behavior code stringently (Soboslai 55). The Nihang pledge no loyalty to an earthly lord; rather than saffron, a blue Nishan Sahib (flag) is given sufficient their temples.
In the 18th century, notwithstanding the increasing influence of the Sikh misls (military groups), the Akali Nihang groups persisted in rejecting authority and practicing self-discipline and restraint (Kaur 270). This gave them respect and independence even after Maharaja Ranjit Singh established the Sikh empire. The Maharaja, inspired by their bravery and devotion, forced them to form a special branch of his military since they refused to take payment.
In support of the Sikh empire, Nihang Wings led heroic excursions at the wars of Kasur (1807), Multan (1818), Kashmir (1819), and Nowshera (1823). The derivation of the term Nihang in Persian denotes an alligator, a sword, and a pen, but the clan’s defining characteristics are derived from the Sanskrit word Nihshank, which signifies without purity, without terror, carelessness, and detachment from the comforts and materialistic things of this life (Kataria 87). The Nihangs have never sworn loyalty to a worldly lord and have consistently preserved their autonomy.
Sikh Warrior and Sikhism
The Sikh culture is frequently reflected through the Sikh’s appearance. Two emblems, the kirpan, and kesh, particularly represent the warrior quality. Throughout many nations, the freedom of wearing both has been a cause of both hardship and dignity for Sikhs. The Guru formed the Sikhs into the Khalsa, or ‘fraternity of the pure,’ adding a military component to the religion during the Khande ki Pahul, or introduction of the double-edged sword (Mandair 56).
There is a notion that the holy war in Sikhism is a battle that seeks justice. In this situation, violence should be the final choice; all other means of dispute resolution should be exhausted first. The Sikh Gurus codified this precept both in terms of ideology. As warfare is not conducted for self-gain, nothing unethical must be undertaken (Kaur 270). Not the individual, but his wrong actions are to be criticized, and the individual who does no unfair acts must be preserved.
Conclusion
Because they cherish their individuality and the welfare of others, Sikh society is thought to be the most brave in history. Sikhs who pursue the warrior’s route do so for many causes, such as a combination of sociopolitical issues, notably sectarian politics, and conflicts among the various federating units. Certainly, the Sikh fighter is a human, a multifaceted individual who experiences a variety of societal influences and reacts in several manners.
The extremists, the warriors, and the civilians are all heirs to the Sikh warrior lineage. The Sikh warrior code is founded on the notion of fair war that encompasses the battle in defense of justice. Under the Sikh military principles, violence must be the final choice; all other means of resolving conflict should be exhausted first. Sikhs are firmly in favor of promoting human rights and interfaith tolerance.
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