“Liberated” Akal Takht:
The Only Answer for Sikh Issues – An Analysis
In the second week of March 2023, Panthic bodies and activists, led by a former militant leader and Sikh Students Federation president Bhai Daljit Singh Bittu, announced to call for a World Sikh Convention to ‘liberate’ the Akal Takht, the highest Sikh temporal seat, from the influence of electoral bodies (SGPC) and revive old Sikh traditions.
The motive, as has been cited is, to re-establish Panch-Pradhani (collective) leadership and Gurmatta-based decision-making body at Akal Takht Sahib and to free Akal Takht from the influence of electoral parties and shift its governance processes in line with panthic tradition and collective decision-making.
This international gathering will take place at Sri Anandpur Sahib on 28th June this year on Miri Piri Divas. Sikh organizations, institutions, and representatives will sit together to chalk out the next step.
Looking at the agenda of the convention, one can easily conclude that such a call is the emergence of a new challenge for the SGPC, which manages the affairs of the Akal Takht and appoints its Jathedar. That is why one can predict that the SGPC will oppose the move and an era of new sort of infighting is lilely to begin.
However, our concern in this article is to look back into the Sikh tradition to understand the Panch Pardhani (collective) system, the Gurmatta – based decision-making tradition. Its role in the functioning of Akal Takht and Sarbat Khalsa and to understand, whether it is relevant in the present scenario.
We have experienced both these systems and seen their outcome. On one hand, at present, under Sikh Gurdwara Act, we have adopted the western election system. Under SGPC, we are also managing and regulating Sri Akal Takht as its subsidiary. The result is in front of us all. The Sikh institutions, including Akal Takht, are not free and not in tune with the sovereign Sikh character. It is nowhere under the command of the Panth but under the command of the ruling party. Party interests have overpowered Panthic interests and Panj Pyare and Jathedar have beenmade employees. Power wielders as per their instinct, always use and exploit everything for self and petty benefits. They have destroyed its foundations, its core values. It provokes suspicion and is a breeding ground for conspiracies, which has facilitated rival forces to create confusion around the issues. It has caused irreparable internal strife and resulted in the consistent loss of dignity, power, and influence of this august institution of Sri Akal Takht.
However, on the other hand, the Panch Pardhani (collective) system, the Gurmatta-based decision-making tradition, and the Sovereign character of Sri Akal Takht and Sarbat Khalsa have proved their potential in the history, especially in the 18th century. It forced Sikhs to unite at least on Panthic matter and kept them principled and truthful.It strengthened their position and ensured their defense. The practice established Sri Akal Takht as a model of ‘Parliament in a direct Democracy’, when the monarchy was all around. Sarbat Khalsa became the collective decision-making platform. Evolved as Sikh Commonwealth, it enriched Sikhs to work on secular coexistence and on the protection of civil rights, on ideals of equality, unanimity, and responsibility. It evolved Sikhs from stray fighting bands to well-organized Maharajas.
The Concept of Sarbat Khalsa
Sri Akal Takht is one of the foundations of the Sikh-Institution-System. Panch-Pradhani (collective) leadership and Gurmatta are the pillars of this foundation. There is a distinct philosophy behind the gathering and the modus operendi of Sarbat Khalsa.
The Khalsa is the extension of Sangat, the Holy Congregation. In Sikh terminology, ‘Saadh Sangat (swD sMgq)) is the society of saints, where the Name of the One Lord is chanted’. (sqsMgiq kYsI jwxIAY, ijQY eyko nwmu vKwxIAY] AMg-72, sRI gurU gRMQ swihb) where ‘the Beloved Lord of the Universe, the Lord of the world has revealed Himself’. (pRgty gupwl goibMd lwln swD sMig...], AMg-460) and the Holy congregation symbolizies God’s own presence. ‘The Lord God prevails in the Sangat,’ (ivic sMgiq hir pRBu vrqdw] AMg-1314). Guru Gobind Singh ji, the tenth Master, transformed this Sangat into the Khalsa. Out of the Sangat, ‘Khalsa is born of the wish of the Supreme Spirit.’ (prgitE Kwlsw prmwqm kI mOj), and it is not inferior, but ‘Khalsa is the army of the Akal Purakh. (Kwlsw Akwl purK kI POj] -srbloh gRMQ).
In this sense, Sarbat Khalsa is a spiritual entity that is imbibed with the all-pervasive spirit of the Divine and represents the integral conscience of the entire Sikh community.
Literally, ‘Sarbat Khalsa’ means ‘the entire Amritdhari Sikhs’, ‘the whole Khalsa’. As the name is coined in Sikh vocabulary, it is a unique Sikh concept and an important Sikh institution. The Sarbat Khalsa represents the assemblage of representatives of the Khalsa fraternity to resolve its social, cultural, political, or any issue for its survival. Sarbat Khalsa is also entitled to take up doctrinal matters as well. This means Sarbat Khalsa is a sort of modern parliament that can legislate on Sikh issues.
The Procedure for Conducting Sarbat Khalsa
The mass meeting of Sarbat Khalsa starts with the participation of its members. Any Amritdhari Sikh or Khalsa (as an individual or in the capacity of a member of any Sikh institution, Dal, or State/country) can take part in the proceedings. The meeting begins with the prayer (Ardas). The person occupying the place of the reader of Guru Granth Sahib (at Taabia) would work as a Presiding Officer. He would then give a call for nominating five members. The assembly then proposes five names amongst themselves. These proposed members are subjected to the objection of the gathering if any are raised, and only then are elected as the Five-Beloved-Ones (Panj Pyare) through a direct vote. These Panj Pyare will sit next to the Guru Granth Sahib and will act as the Governing and Regulating body during the proceedings of the meeting.
The members bring forth the proposal under the agenda for discussion and consideration. In case of any dispute during the discussion, Panj Pyare can intervene. Usually, they mediate to facilitate to evolve a consensus leading to a unanimous resolution. This resolution is called Gurmatta. The Gur+matta means a resolution of the Guru. The Sarbat Khalsa is concluded with the Gurmatta, which is followed by a congregational prayer.
Follow-up is a moral and religious binding
Since this proceeding is held in the very presence of Sri Guru Granth Sahib and Panj Pyare, the resolution passed in the meeting is considered and called Gurmatta, a resolution of the Guru and therefore, binding on all Sikhs.
In this way, Sarbat Khalsa was a great instrument of the decision-making concept and institution of the Sikhs. All attendees had an equal voice in the deliberation. Participants used to keep their personal differences and private animosities behind. They also used to leave their weapons outside at the time of deliberations. Peace and friendship of fraternity were maintained in the presence of Guru. Once the Gurmatta was ratified and adopted, all used to carry it out without any reservation, even those who had vigorously opposed it during the discussion. Opposing the decision (approved Gurmatta) was a direct risk of losing their popularity in the community.
Proved Commonwealth of the Sikhs
Thus, Sarbat Khalsa fulfilled the preservation of the corporate existence of the Sikhs and is a proven commonwealth of the Sikhs. In history, Sikhs strengthened their position and ensured their defense by expressing their allegiance to it. It helped Sikhs to unite, act as one body, and follow Sikh principles truthfully as a law of necessity. It maintained the sovereign authority of the Sikhs despite the toughest of odds.
Sikhs managed almost all problems through Sarbat Khalsa, whether it was a problem of their own community or of others oppressed under the invaders. It resolved to elect Jathedars of Takht sahibs and Chiefs of Dal Khalsa and chose agents to negotiate with others on behalf of Sikhs on the matter of foreign policy (misls/ Dal Khalsa was not allowed to take foreign relations decisions individually), on military operations against common enemies and on the management of Gurdwaras.
Turning Points
History proves that decisions taken through Sarbat Khalsa or Gurmatta always gave a decisive turn to the tide whether the Gurmatta was passed in the Fort of Chamkaur in 1704 or the Sarbat Khalsa was called by Guru Gobind Singh ji in 1708. The Sarbat Khalsa of 1723 averted the clash between Tat Khalsa and the Bandaiis. In 1726, Sarbat Khalsa decided on a three-fold action plan against the government after Bhai Taru Singh’s martyrdom. In 1733, Sikhs accepted the government’s offer of Nawabship in Sarbat Khalsa. Again, Sarbat Khalsa of 1745 and 1748 recognized fighting Sikhs formed into Jathas and then into misls and Dal Khalsa. All this ultimately paved the way for Ranjit Singh to set up his empire and become the Maharaja.
Unfortunately, after 1762 when Sikhs assumed sovereignty in different parts, the assembly of Sarbat Khalsa became less frequent and stopped after all-powerful Ranjit Singh was seated on Throne. Ranjit Singh undermined this tradition to avoid any other power center. Last time, he called Sarbat Khalsa in 1805 on the matter of giving refuge and support to Jaswant Rao Holkar, the then Maratha Chief who was defeated by the British. However, he ignored its decision. Thereafter, Sarbat Khalsa was called a twice one hundred years later first in 1925 regarding Gurdwara Reforms and then twenty years later regarding codyfing Sikh Rehat Maryada in 1945. But, in post-independence India, this tradition was made more controversial, and the decision of Sarbat Khalsa of 1986 and 2015 were marred by factionalism.
Relevance in Present Scenario
Whatsoever the present scenario or whatever the perceptions about it, the Sarbat Khalsa is in no way a concept of the past or impractical. It is far more relevant for today and for coming generations provided, we do not detach it from its mystic concept of Sadh Sangat and Khalsa. It is sure to ensure proper representation of the entire Panth in managing its religious affairs.
Constitutional Framework
Of course, we need to formulate a constitutional framework from a contemporary perspective. Efforts must to be made to consolidate the sovereign and independent character of Sri Akal Takht as well as Sarbat Khalsa.
Consensus
In this perspective, the proposed World Sikh Convention is to be welcomed. Organizers must ensure comprehensive Sikh representation, including those opposing the idea of Sarbat Khalsa. Healthy dialogue and deliberation alone will create a harmonious atmosphere of trust and help in evolving a consensus for the betterment of Panth. Conflict and confrontation will complicate it and lead to nowhere.
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Note: (This write-up has been prepared with inputs from the work of “Brief History of Sikh Misls”, Sikh Missionary College Jalandhar Publication; “The Sikhs”, Patwant Singh; “Sri Guru Pratap Suraj Granth”, Kavi Churamani Bhai Santokh Singh; “Sketch of the Sikhs”, by John Malcolm, London, 1812; “The Sikhs” by John J.H. Gardon, London 1904; “A History of Sikhs” by J.D. Cunningham, 1849; “Early European Account of the Sikhs” by Dr. Ganda Singh; SikhiWiki and Wikipedia.)
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