“Sikhism as a Cultural Protector: A Historical Introduction to a Distinctive Indian Tradition” By Cdr Alok Mohan
1. Introduction
The Guru Granth Sahib, also known as the Adi Granth, is the central religious scripture of Sikhism. It holds a unique position in world religions as the only holy book that is considered a living eternal Guru by its followers. Unlike the canonical texts of many religious traditions, the Guru Granth Sahib represents a pluralistic, interfaith canon, encompassing the spiritual voices of not only Sikh Gurus but also Hindu Bhaktas, Sufi saints, and poets from diverse castes, regions, and sectarian backgrounds. This makes it a groundbreaking model of scriptural inclusivity and spiritual unity. Guru Arjan Dev Ji, the fifth Sikh Guru, compiled the first version of the Guru Granth Sahib in 1604 CE, known then as the Adi Granth. The text was expanded later by Guru Gobind Singh Ji, the tenth Guru, who added the hymns of Guru Tegh Bahadur (his predecessor) and declared the Granth as the eternal Guru in 1708 at Nanded.
“Sab Sikhan ko Hukam Hai, Guru Maniyo Granth.”
— Guru Gobind Singh Ji
From Guru Nanak Dev Ji to Guru Tegh Bahadur Ji, nine Sikh Gurus contributed nearly 75% of the text. Their teachings focus on monotheism, social justice, service, humility, and liberation through remembrance of the Divine (Naam Simran). The Guru Granth Sahib includes compositions from 15 Bhaktas and Sufi saints whose beliefs aligned with Sikh values of equality, devotion, and inner realization. These include:
2. One Universal Creator (Ik Onkar)
The opening verse, Mool Mantar, encapsulates the oneness of God across all traditions:
“Ik Onkar, Sat Naam, Karta Purakh…”
(There is one God, His Name is Truth, He is the Creator…)
This universal theology enables the acceptance of truths beyond Sikhism, making the canon inherently pluralistic.
3. Naam Simran and Inner Devotion
The emphasis on inner remembrance of God (Naam) over ritual, priesthood, or religious identity makes the scripture accessible to all seekers, regardless of external labels.
The Guru Granth Sahib is written in Gurmukhi script, but contains multiple languages and dialects, including:
Punjabi, Braj Bhasha, Sanskrit, Persian, Arabic, Marathi, and Prakrit.
Guru Granth Sahib uses over 30 raags (musical modes) and numerous poetic forms, including shabads, saloks, pauris, and vaars. The Guru Granth Sahib’s pluralism fosters interfaith harmony in a world often fragmented by religious violence and extremism.
It femonstrates how a faith can uphold its core tenets while honoring other paths.
4. The Ten Sikh Gurus
A concise summary of the succession and role of the ten Sikh Gurus:
Guru Nanak Dev Ji – The founder of Sikhism, emphasized the oneness of God, devotion, and equality.
Guru Angad Dev Ji – Institutionalized the Gurmukhi script and promoted literacy.
Guru Amar Das Ji – Organized the Sikh congregation (Manji system); further champions of equality.
Guru Ram Das Ji – Founded Amritsar and initiated the Harmandir Sahib’s construction.
Guru Arjan Dev Ji – Compiled the Adi Granth, and became the first Sikh martyr.
Guru Hargobind Ji – Introduced the concept of the saint-soldier and militarized Sikhism for defense.
Guru Har Rai Ji – Balanced spiritual emphasis with military preparedness.
Guru Har Krishan Ji – Known for his compassion and service during a smallpox epidemic.
Guru Tegh Bahadur Ji – Martyr for religious freedom, defending Hindu rights under Mughal persecution.
Guru Gobind Singh Ji – Established the Khalsa in 1699, finalized the Guru Granth Sahib as the eternal Guru, and continued the saint-soldier tradition.
5. Notable Sikh Figures in Historical Context
Pandit Kirpa Ram Dutt
Pandit Kirpa Ram Dutt, a brahmin from punjabi mohyal community, was a teacher of Guru Gobind Singh, who motivated Guru jee to make a Sikh Army to fight against the oppression of cruel mughal empire
Originally hailing from Mattan, Kashmir—approximately 65 km east of Srinagar—Pandit Kirpa Ram Dutt was born into a scholarly Sarasvat Brahmin family as the son of Bhai Aru Ram, who had met Guru Har Rai during the latter’s Kashmir visit in 1660. .
Champion of the Kashmiri Pandits
In May 1675, Kirpa Ram led a delegation of Kashmiri Pandits to Anandpur Sahib, seeking help from Guru Tegh Bahadur Jee, against the forcible conversions and severe oppression under the Mughal governor Iftikhar Khan. These Pandits were deeply distressed: they endured heavy taxes, violence, and threats to their daughters’ honor and community identity.
A Turning Point at Anandpur Sahib
Moved by their plea, Guru Tegh Bahadur stood firm in his conviction that such tyranny could only be halted through self-sacrifice. At that moment, young Gobind Singh, about eight or nine years old, approached his contemplative father and bravely volunteered himself, asking, “Who else is greater than you, O Father?” This profound exchange marked a pivotal moment in Sikh history.
Under the Guru’s guidance, Kirpa Ram conveyed a bold message to Emperor Aurangzeb: the Kashmiri Pandits would convert if the Guru did so first. Following this, Guru Tegh Bahadur received the imperial summons, which would lead to his arrest and eventual martyrdom.
B. Joining the Khalsa & Martyrdom
Kirpa Ram Dutt taught Guru Gobind Singh Jee in his Sanskrit studies, reflecting his scholarly stature at Mathura.
In 1699, he embraced the Khalsa at Anandpur by taking Amrit thereafter becoming S. Kirpa Singh Dutt. When Aurangjeb’s oppression against hindus increased beyond limits, Pandit jee advised Guru Gobind Singh jee to fight the tyrant Mughal emperor, Aurangjeb.
Kirpa Singh fought with valor during the Battle of Chamkaur (December 1704/1705) alongside Guru Gobind Singh and forty other Sikhs, ultimately sacrificing his life as a martyr
Pandit Kirpa Ram Dutt’s legacy stands as a luminous example of spiritual courage, and intellectual devotion—all culminating in the ultimate sacrifice for religious freedom and ideals.
Bhai Kesar Singh Chhibber
Descended from a Mohyal Brahmin family known for his close service to the Sikh Gurus—his grandfather Dargah Mall served as Diwan to Guru Tegh Bahadur, and his father Gurbakhsh Singh was treasurer to Guru Gobind Singh. He authored Bansavalinama Dasan Patshahian Ka around 1769, a genealogical chronicle covering the ten Sikh Gurus, Banda Singh Bahadur, and key contemporary figures.
His work affirms the Khalsa as a distinct “Third Panth” and reveals a Brahmin-centric perspective within Sikh historiography.
Bhai Sukha Singh Chhiber and Bhai Mehtab Singh Chhiber
Recognized for their daring retaliation against Massa Ranghar, who desecrated the Golden Temple in 1740. Disguised as landlords, they assassinated him inside the shrine and carried off his head to inspire the Sikh community.
Bhai Sukha Singh later assumed leadership of a Jatha and continued fighting Mughal forces, ultimately sacrificing his life in battle around January 1752 on the Ravi River banks.
Bhai Mati Das Chhiber & Bhai Sati Das Chhiber
Belonging to the Chhibber Brahmin clan from Karyala (Punjab), both were devoted disciples of Guru Tegh Bahadur.
Bhai Mati Das served as Diwan and was instrumental in aiding the Guru during his travels. He bravely accompanied Guru Tegh Bahadur to Delhi and was fatally executed—sawn in half for refusing to convert to Islam on 24 November 1675.
Guru Teg bahadur Jee and his family had taken asylum in his house. When Aurangjeb discovered this fact, he executed both brothers Bhai Mati Das Chhiber & Bhai Sati Das Chhiber
Bhai Sati Das, was a Persian scholar and translator, was executed by being wrapped in cotton and burned alive after refusing to renounce his faith.
Bhatt Poets & Bhai Gurdas Singh
The Bhatt bards were hereditary poets and genealogists who contributed 123 poetic compositions (Savaiyye) to the Sri Guru Granth Sahib, extolling the virtues of the Sikh Gurus.
Bhai Gurdas Singh, an 18th-century Sikh poet, was one of the prominent Bhatt poets associated with Guru Gobind Singh’s court and authored folk ballads (Vaar) celebrating Sikh ideals.
Later Aurangjeb executed following mohyal members of the sikh community.
Sant das Chhibber, Bhai Pera Chhibber, Chaupat Rai (Chaupa Singh) Chhibber, Diwan Durgamal, Bhai Dharam Chand, Bhai Sahib Chand, Bhai Gurudas,
Banda Singh Bahadur (Banda Bahadur)
Originally known as Yogi Madho Das, he became a disciple of Guru Gobind Singh Jee and took the name Banda Singh Bahadur.
Many communities claim that Banda Bahadur belonged to Kshatriya Rajput community, but as per the records held at Haridwar, his connection with mohyal community is well documented.
Beginning in 1709, he led the first offensive campaigns against the Mughal Empire, winning many territories and establishing early Sikh rule in parts of Punjab.
In the Battle of Samana (1709), he executed a decisive victory that shook Mughal authority. His rule was marked by both military rigor and administrative reforms—often remembered for his retribution against Mughal abuses and his support of lower social classes.
After a prolonged siege at Gurdas Nangal (1715), he was captured and, following brutal torture, executed in Delhi in 1716.
His martyrdom became a rallying point for Sikhs, cementing his legacy as a warrior and reformer
Bhai Mani Singh Chhiber
Bhai Mani Singh (originally Mani Ram) was a scholar, warrior, and lifelong companion of Guru Gobind Singh
He played a pivotal role in transcribing the Dasam Granth (the writings of Guru Gobind Singh) and in preparing the Damdamā Sahib recension of the Guru Granth Sahib in 1706.
As the third Granthi of Harmandir Sahib and Jathedar of Akal Takht, he provided spiritual leadership, teaching, and preserving Sikh institutions after Guru Gobind Singh’s passing.
His literary legacy includes the composition of the current Ardas, writing authoritative commentaries like Gyan Ratnavali and Bhagat Ratnawali, and preserving Sikh history.
In 1737, he sought permission to celebrate Bandi Chhor Divas at Amritsar. The Mughals deceitfully attacked, and after refusing to convert, he was executed—torn limb by limb. His martyrdom is ingrained in Sikh collective memory.
Bhai Mani Singh
Life & Scholarship
Born around 1644 in Kaibowal, near Sunam (or Alipur, per varying sources); raised by Guru Har Rai after his parents brought him to Kiratpur as a child.
A childhood companion of Guru Gobind Singh; took Amrit and became a pivotal figure in the early Khalsa.
Served as custodian of the Harmandir Sahib in Amritsar; compiled the Damdamā Sahib recension of Sri Guru Granth Sahib (1705) and played a key role in compiling the Dasam Granth post-Guru Gobind Singh’s passing.
Martyrdom
In 1737/1738, he negotiated a fair celebration at Harmandir Sahib by paying a tax. When betrayed by Mughal officials, he refused to convert to Islam and was executed gruesomely—cut joint by joint—at Lahore.
Baba Parag Das
Also known as Bhai Piraga (or Parag Das), from the Chhibbar Brahmin family of Kariala (Jhelum district)
Converted to Sikhism during Guru Arjan’s time; later distinguished himself as a warrior under Guru Hargobind, participating in the battles of Ruhela and Amritsar
Bhatt Poets
A group of bards (Bhatt Brahmins) whose poetic compositions—123 Savaiyye—are featured in the Sri Guru Granth Sahib, celebrating the Sikh Gurus.
Their works remain an integral literary component of Sikh scripture, preserving devotional and historical narratives through poetic verse.
Bhai Pera Chhibber
Son of Gotam Chhibber and brother to Praga, Pera (also spelled Piraga) followed his family’s tradition of service to the Gurus.
The Chaupa Singh Rahitnama (a Sikh code) mentions that Gotam had two sons—Pera and Praga—raising a lineage of loyal Sikhs including Chaupa Singh.
This again links to Bhai Piraga above, highlighting his familial roots and early role in the Sikh community.
Chaupat Rai / Chaupa Singh Chhibber
Originally named Chaupati Rai, he came from the Chhibber clan in Kariala and served first Guru Tegh Bahadur and then Guru Gobind Singh.
He is credited with composing the Chaupa Singh Rahitnama around 1700 CE—a code of conduct for the Sikh community.