“Sikhism as a Cultural Protector: A Historical Introduction to a Distinctive Indian Tradition” By Cdr Alok Mohan
Abstract
This paper offers an introductory exploration of Sikhism, emphasizing its origins as both a spiritual path and a cultural safeguard rooted in Indian traditions. It examines how Sikh thought promotes monotheism, social equality, and martial readiness in the face of oppressive regimes, and how its development intertwined with Hindu cultural continuity. The analysis is grounded in the core themes presented in the source text and augmented by scholarly research.
1. Introduction
The source article positions Sikhism not only as a religious movement but as a guardian of Hindu culture during periods of external threats, especially from Muslim invaders. This interpretation foregrounds the identity of Sikhism as preserving indigenous cultural values while forming a distinct spiritual-community identity.
2. Theological Foundation and Scriptural Elements
2.1 The Emphasis on Om and Akal Purakh
The article begins with a Vedic quotation: “Om … that by which Brahman (Akal Purakh) is pleased”. This interweaves Sikh spiritual understanding with Upanishadic traditions, linking Sikh ultimate reality with established Hindu philosophical language.
2.2 Guru Granth Sahib and Pluralistic Canon
The Guru Granth Sahib is a timeless exemplar of a pluralistic canon—a scripture that elevates the universal human longing for the Divine over rigid orthodoxy. Its embrace of diverse voices is not an act of religious tolerance alone, but a deep spiritual recognition that the Divine is not confined to one tradition, language, or identity.
In a fragmented world, the Guru Granth Sahib offers a vision of oneness in diversity, making it not only a sacred scripture for Sikhs but a profound spiritual guide for humanity.
It is important to note that the Guru Granth Sahib comprises writings of Sikh Gurus and multiple Hindu and Sufi saints, emphasizing a pluralistic canon and reinforcing shared spiritual heritage.
3. Sikhism as a Cultural and Martial Response
The text articulates the origins of Sikh militarization as rooted in the need to defend Hindu culture:
It refers to Sikh martial formation following the martyrdom of Guru Arjan at Jahangir’s hands, prompting Guru Hargobind to take up arms.
The establishment of the Khalsa by Guru Gobind Singh is also portrayed as an act of protecting Hindu faith and culture.
Broader scholarship frames these events within the broader context of Sikh resistance to Mughal oppression and the consolidation of Sikh identity—especially through the Khalsa institution in 1699.
4. Complex Identity Dynamics: Hindu Roots vs. Sikh Distinctiveness
4.1 Continued Cultural Connections
The source notes a traditionally accepted overlap between Hindu and Sikh identities, including intermarriage and shared customs. It cites statements such as “Hindu Sikhs and Hindu mothers are same”
4.2 Separating Identities in Modern Historiography
However, contemporary scholarship largely recognizes Sikhism as an independent religious tradition despite common roots and shared cultural features.
5. Contextualizing the Source’s Perspective
The source articulates a particular interpretive lens—a perspective rooted in preserving Hindu cultural continuity through Sikh martial resistance. While historically grounded, this lens represents one among many academic perspectives. A broader approach situates Sikhism within the landscape of Bhakti-inspired reform movements, emphasizing devotional monotheism, social justice, and scriptural centrality.
6. Branches of Sikhism
1. Nirmala Sect (निर्मला संप्रदाय)
The Nirmala sect—literally “those without blemish”—is an ascetic order of Sikh intellectuals. Traditionally believed to have been established by Guru Gobind Singh around the late 17th century, he sent five Sikhs (Bir Singh, Ganda Singh, Karam Singh, Ram Singh, and Saina Singh) to Varanasi to study Sanskrit and Vedantic teachings. They returned as learned scholars and took the name “Nirmala” to reflect their purity.
Historically, Nirmalas wore white garments and later adopted saffron ochre robes similar to Hindu ascetics. They blended Sikh scripture with Hindu rituals, engaging in missionary activity, serving as mahants (priests), and operating akharas (monastic establishments) primarily across Punjab and the Gangetic Plains.
To sum up:- Nirmala is an ascetic order traditionally traced to Guru Gobind Singh, whose disciples studied Sanskrit and Vedanta and established scholarly akharas that blended Sikh texts with Vedanta; they became respected missionaries and maintained learning centers across North India.
2. Udasi Order (उदासी पंथ)
Founded by Sri Chand, the son of Guru Nanak, the Udasi order is an ascetic, mendicant tradition emphasizing detachment and monastic discipline. They played a vital role in managing Sikh shrines during the 18th century and in spreading Sikh philosophy. However, due to their syncretic practices—incorporating Hindu elements like idol worship—they later fell out of favor with reformist Khalsa-aligned groups and were expelled from many gurdwaras.
This tradition also made its way into Sindh, adapting to local devotional contexts and blending Vedanta, Sikhism, and Nath-mystic elements while becoming indigenized over time.
Udasi was a monastic Sikh order founded by Sri Chand, the elder son of Guru Nanak Dev Ji. Udasis are traditionally celibate ascetics, often donning ochre robes or wearing ashes, and propagate a syncretic philosophy that weaves Sikh teachings with Vedanta and Hindu monastic traditions. They played pivotal roles as custodians of gurdwaras—especially during periods of persecution—maintaining the Gurmukhi language and Sikh heritage through their akharas and dera institutions.
3. Namdhari Sikhs (नामधारी सिक्ख)
The Namdharis or Kuka Sikhs were founded in 1857 by Satguru Ram Singh. They believe the Guru lineage continued beyond Guru Gobind Singh, recognizing Balak Singh as the 11th Guru and Ram Singh himself as the 12th. Their headquarters is at Sri Bhaini Sahib, near Ludhiana.
Namdharis emphasize living a disciplined, ascetic lifestyle: abstaining from meat, alcohol, and drugs; promoting nam-simran (recitation of God’s name); and employing non-violent resistance against British colonial rule—making them one of the early reformist Sikh movements with political engagement. Sikh gurus provided military leadership, while Guru Granth Sahib provided spiritual awakening. They didn’t want to eliminate the military doctrine of Sikhism.
Namdhari or Kuka belief was founded initially by Balak Singh and led into prominence by Satguru Ram Singh in the mid‑19th century (around April 1857) at Sri Bhaini Sahib. The Namdharis—also known as Kukas, named for their distinctive high-pitched “kuks” during hymn recitation—believe in a continuing lineage of living Gurus beyond Guru Gobind Singh, recognizing Balak Singh and Ram Singh as their 11th and 12th Gurus, respectively. They embraced rigorous ethical standards—strict vegetarianism, rejection of idolatry and caste, outlawing dowry and child marriage, promoting women’s equality, and encouraging social reform—while also engaging in early forms of nonviolent resistance and boycott against British colonial rule.
4. Nirankari Sect निरंकारी)
Formed around 1851 by Baba Dyal Das in Northwest Punjab, the Nirankari movement aimed to revive original Sikh practices, focusing on nam simaran while rejecting form-based worship and idol veneration. They believe in the necessity of a living guru and allowing additions to scripture beyond those in the Guru Granth Sahib. Though controversial, they have influenced modern interpretations of Sikh belief and practice.
Nirankari was a Sikh reform movement established in 1851 by Baba Dyal (also spelled Dayal), a Sahajdhari Sikh, who sought to revive what he saw as authentic Sikhism as practised during Guru Nanak’s time—focused on the formless (“nirankar”) nature of God and centered on nam-simaran (remembrance of God’s name). The Nirankaris opposed idolatry, upheld the importance of scripture, and introduced the concept of living (hereditary) Gurus beyond the ten recognized by mainstream Khalsa Sikhs, viewing the Guru Granth Sahib as a living, open text. Movement centers—dharamshalas or darbars—initially clustered around Rawalpindi, later relocated to places like Chandigarh post-partition.
Nirankari is a mid‑19th-century Sikh reform movement begun by Baba Dyal, focused on devotion to the formless God (Nirankar) through nam‑simaran, opposing idolatry and affirming living gurus alongside the Guru Granth Sahib as an open scripture.
5. Radha Soami Movement (राधा स्वामी)
The Radha Soami or Sant Mat tradition was founded by Shiv Dayal Singh in Agra in 1861. Although its followers do not identify strictly as Sikhs, they deeply respect the Guru Granth Sahib and draw inspiration from Sikh and Sant traditions. The movement stresses Surat Shabd Yoga (union with the divine inner sound) and ethical living, while allowing married masters and denying celibacy.
Radha Soami Sant Mat was a spiritual movement founded in 1861 by Shiv Dayal Singh in Agra, teaching inner sound meditation (Surat Shabd Yoga), guru devotion, and moral living—respectful of Sikh scriptures but emphasizing living masters and later branching into several lineages.
6. Bandai Sikhs: Banda Bahadur was from Jammu and Kashmir region. He had many followers, who were known as bandai Sikhs. Aurangjeb was shit scared of Banda bahadur, who nominated as eleventh Sikh Guru. Sikh committee had proposed him to become eleventh Sikh guru.
But consequent to supreme sacrifices of Shahjadas, Bhai Mati dass Chhibber and Bhai Sati Dass Chibber, etc
Sikhs residing around Delhi decided to declare Guru Granth Sahib as eleventh Guru. In absence of military leader, (Guru) Sikhism lost its military character. And the scripture Granth Sahib, couldn’t provide military doctrine, though it was useful for spiritual awakening.
Banda bahadur was subsequently caught by the Mughals along with his family and murdered brutally.
Conversion process of his followers at Jammu & Kashmir started by the military of Aurangjeb.
7. Conclusion
This introduction situates Sikhism as a uniquely Indian religious tradition, deeply embedded in cultural and spiritual history. The source document vividly frames Sikhism as a protector of Hindu culture, forged through periods of persecution and remembrance of spiritual truth. Integrating this with broader scholarly insights enriches our understanding of Sikhism’s multidimensional identity—as a reformist faith, a social community, and a bearer of cultural resilience.
References
Analytical perspectives on Sikhism as an independent Indian religion.
Original source text on the cultural–martial origins of Sikhism (ancientindia.co.in and Sikh Pant by Dr L D Mohan)
Composition and inclusive nature of the Guru Gra”Sikhism as a Cultural Protector: A Historical Introduction to a Distinctive Indian Tradition” By Cdr Alok Mohan
Abstract
This paper offers an introductory exploration of Sikhism, emphasizing its origins as both a spiritual path and a cultural safeguard rooted in Indian traditions. It examines how Sikh thought promotes monotheism, social equality, and martial readiness in the face of oppressive regimes, and how its development intertwined with Hindu cultural continuity. The analysis is grounded in the core themes presented in the source text and augmented by scholarly research.
1. Introduction
The source article positions Sikhism not only as a religious movement but as a guardian of Hindu culture during periods of external threats, especially from Muslim invaders. This interpretation foregrounds the identity of Sikhism as preserving indigenous cultural values while forming a distinct spiritual-community identity.
2. Theological Foundation and Scriptural Elements
2.1 The Emphasis on Om and Akal Purakh
The article begins with a Vedic quotation: “Om … that by which Brahman (Akal Purakh) is pleased”. This interweaves Sikh spiritual understanding with Upanishadic traditions, linking Sikh ultimate reality with established Hindu philosophical language.
2.2 Guru Granth Sahib and Pluralistic Canon
The Guru Granth Sahib is a timeless exemplar of a pluralistic canon—a scripture that elevates the universal human longing for the Divine over rigid orthodoxy. Its embrace of diverse voices is not an act of religious tolerance alone, but a deep spiritual recognition that the Divine is not confined to one tradition, language, or identity.
In a fragmented world, the Guru Granth Sahib offers a vision of oneness in diversity, making it not only a sacred scripture for Sikhs but a profound spiritual guide for humanity.
It is important to note that the Guru Granth Sahib comprises writings of Sikh Gurus and multiple Hindu and Sufi saints, emphasizing a pluralistic canon and reinforcing shared spiritual heritage.
3. Sikhism as a Cultural and Martial Response
The text articulates the origins of Sikh militarization as rooted in the need to defend Hindu culture:
It refers to Sikh martial formation following the martyrdom of Guru Arjan at Jahangir’s hands, prompting Guru Hargobind to take up arms.
The establishment of the Khalsa by Guru Gobind Singh is also portrayed as an act of protecting Hindu faith and culture.
Broader scholarship frames these events within the broader context of Sikh resistance to Mughal oppression and the consolidation of Sikh identity—especially through the Khalsa institution in 1699.
4. Complex Identity Dynamics: Hindu Roots vs. Sikh Distinctiveness
4.1 Continued Cultural Connections
The source notes a traditionally accepted overlap between Hindu and Sikh identities, including intermarriage and shared customs. It cites statements such as “Hindu Sikhs and Hindu mothers are same”
4.2 Separating Identities in Modern Historiography
However, contemporary scholarship largely recognizes Sikhism as an independent religious tradition despite common roots and shared cultural features.
5. Contextualizing the Source’s Perspective
The source articulates a particular interpretive lens—a perspective rooted in preserving Hindu cultural continuity through Sikh martial resistance. While historically grounded, this lens represents one among many academic perspectives. A broader approach situates Sikhism within the landscape of Bhakti-inspired reform movements, emphasizing devotional monotheism, social justice, and scriptural centrality.
6. Branches of Sikhism
1. Nirmala Sect (निर्मला संप्रदाय)
The Nirmala sect—literally “those without blemish”—is an ascetic order of Sikh intellectuals. Traditionally believed to have been established by Guru Gobind Singh around the late 17th century, he sent five Sikhs (Bir Singh, Ganda Singh, Karam Singh, Ram Singh, and Saina Singh) to Varanasi to study Sanskrit and Vedantic teachings. They returned as learned scholars and took the name “Nirmala” to reflect their purity.
Historically, Nirmalas wore white garments and later adopted saffron ochre robes similar to Hindu ascetics. They blended Sikh scripture with Hindu rituals, engaging in missionary activity, serving as mahants (priests), and operating akharas (monastic establishments) primarily across Punjab and the Gangetic Plains.
To sum up:- Nirmala is an ascetic order traditionally traced to Guru Gobind Singh, whose disciples studied Sanskrit and Vedanta and established scholarly akharas that blended Sikh texts with Vedanta; they became respected missionaries and maintained learning centers across North India.
2. Udasi Order (उदासी पंथ)
Founded by Sri Chand, the son of Guru Nanak, the Udasi order is an ascetic, mendicant tradition emphasizing detachment and monastic discipline. They played a vital role in managing Sikh shrines during the 18th century and in spreading Sikh philosophy. However, due to their syncretic practices—incorporating Hindu elements like idol worship—they later fell out of favor with reformist Khalsa-aligned groups and were expelled from many gurdwaras.
This tradition also made its way into Sindh, adapting to local devotional contexts and blending Vedanta, Sikhism, and Nath-mystic elements while becoming indigenized over time.
Udasi was a monastic Sikh order founded by Sri Chand, the elder son of Guru Nanak Dev Ji. Udasis are traditionally celibate ascetics, often donning ochre robes or wearing ashes, and propagate a syncretic philosophy that weaves Sikh teachings with Vedanta and Hindu monastic traditions. They played pivotal roles as custodians of gurdwaras—especially during periods of persecution—maintaining the Gurmukhi language and Sikh heritage through their akharas and dera institutions.
3. Namdhari Sikhs (नामधारी सिक्ख)
The Namdharis or Kuka Sikhs were founded in 1857 by Satguru Ram Singh. They believe the Guru lineage continued beyond Guru Gobind Singh, recognizing Balak Singh as the 11th Guru and Ram Singh himself as the 12th. Their headquarters is at Sri Bhaini Sahib, near Ludhiana.
Namdharis emphasize living a disciplined, ascetic lifestyle: abstaining from meat, alcohol, and drugs; promoting nam-simran (recitation of God’s name); and employing non-violent resistance against British colonial rule—making them one of the early reformist Sikh movements with political engagement. Sikh gurus provided military leadership, while Guru Granth Sahib provided spiritual awakening. They didn’t want to eliminate the military doctrine of Sikhism.
Namdhari or Kuka belief was founded initially by Balak Singh and led into prominence by Satguru Ram Singh in the mid‑19th century (around April 1857) at Sri Bhaini Sahib. The Namdharis—also known as Kukas, named for their distinctive high-pitched “kuks” during hymn recitation—believe in a continuing lineage of living Gurus beyond Guru Gobind Singh, recognizing Balak Singh and Ram Singh as their 11th and 12th Gurus, respectively. They embraced rigorous ethical standards—strict vegetarianism, rejection of idolatry and caste, outlawing dowry and child marriage, promoting women’s equality, and encouraging social reform—while also engaging in early forms of nonviolent resistance and boycott against British colonial rule.
4. Nirankari Sect निरंकारी)
Formed around 1851 by Baba Dyal Das in Northwest Punjab, the Nirankari movement aimed to revive original Sikh practices, focusing on nam simaran while rejecting form-based worship and idol veneration. They believe in the necessity of a living guru and allowing additions to scripture beyond those in the Guru Granth Sahib. Though controversial, they have influenced modern interpretations of Sikh belief and practice.
Nirankari was a Sikh reform movement established in 1851 by Baba Dyal (also spelled Dayal), a Sahajdhari Sikh, who sought to revive what he saw as authentic Sikhism as practised during Guru Nanak’s time—focused on the formless (“nirankar”) nature of God and centered on nam-simaran (remembrance of God’s name). The Nirankaris opposed idolatry, upheld the importance of scripture, and introduced the concept of living (hereditary) Gurus beyond the ten recognized by mainstream Khalsa Sikhs, viewing the Guru Granth Sahib as a living, open text. Movement centers—dharamshalas or darbars—initially clustered around Rawalpindi, later relocated to places like Chandigarh post-partition.
Nirankari is a mid‑19th-century Sikh reform movement begun by Baba Dyal, focused on devotion to the formless God (Nirankar) through nam‑simaran, opposing idolatry and affirming living gurus alongside the Guru Granth Sahib as an open scripture.
5. Radha Soami Movement (राधा स्वामी)
The Radha Soami or Sant Mat tradition was founded by Shiv Dayal Singh in Agra in 1861. Although its followers do not identify strictly as Sikhs, they deeply respect the Guru Granth Sahib and draw inspiration from Sikh and Sant traditions. The movement stresses Surat Shabd Yoga (union with the divine inner sound) and ethical living, while allowing married masters and denying celibacy.
Radha Soami Sant Mat was a spiritual movement founded in 1861 by Shiv Dayal Singh in Agra, teaching inner sound meditation (Surat Shabd Yoga), guru devotion, and moral living—respectful of Sikh scriptures but emphasizing living masters and later branching into several lineages.
6. Conclusion
This introduction situates Sikhism as a uniquely Indian religious tradition, deeply embedded in cultural and spiritual history. The source document vividly frames Sikhism as a protector of Hindu culture, forged through periods of persecution and remembrance of spiritual truth. Integrating this with broader scholarly insights enriches our understanding of Sikhism’s multidimensional identity—as a reformist faith, a social community, and a bearer of cultural resilience.
References
Analytical perspectives on Sikhism as an independent Indian religion.
Original source text on the cultural–martial origins of Sikhism (ancientindia.co.in and Sikh Pant by Dr L D Mohan)
Guru Granth Sahib