The Need to Rise Above Fear, Hatred and Conflict

October 24, 2026

The Bani of the Guru Sahibans recorded in Sri Guru Granth Sahib Ji shows human beings the path of living life in the right manner rather than running away from life. The Guru Sahibans have shown human beings the path of working hard, remembering the Almighty, enjoying happiness, serving others and attaining liberation while living in the world.

Mahala 5 ||

Nanak satgur bheti-ai poori hovai jugat ||

Hasandia khelendia painandia khaavandia viche hovai mukat ||2||

Gurbani makes this way of living life even clearer:

Salok Mahala 5 ||

Udam karedia jeeo tu kamaavdia sukh bhunch ||

Dhiaaindaa tu Prabh mil Nanak utri chint ||1||

Meaning, a human being should make effort, earn through hard work, enjoy the comforts of life and continue remembering Waheguru. In this way, his anxiety is removed.

This is the essence of the Sikh philosophy of life: not escape from the world, but to live in the world and make life meaningful through truth, hard work, service and remembrance of the Lord.

But Guru Nanak Dev Ji also highlighted another important aspect of human life. That was liberation from the mentality of fear, slavery and humiliation.

Mahala 1 || Salok ||

So jeevia jis man vasia soi ||

Nanak avar na jeevai koi ||

Je jeevai patthi lathi jaai ||

Sabh haram jeta kichh khaai ||

Guru Sahib made it clear that a life in which there is no dignity and self-respect is not truly a life worth living. Therefore, living in fear and apprehension can never be an ideal for a Sikh. The courage to stand for truth and righteousness is an inseparable part of Sikh life.

The ideal for a Sikh is:

Bhai kaahoo kau det nahi, nahi bhai manat aan.

“Neither to frighten anyone nor to be afraid of anyone.”

This itself is the identity of the character of a Sikh.

Guru Gobind Singh Ji made this path even clearer. The Sikh’s prayer is: Waheguru, give me the strength that I may never turn away from the path of good deeds. Turning away from noble deeds is not an option for a Sikh. The Guru gave the Sikh the ideal of dedicating his life to righteous deeds and, when necessary, embracing even death for the protection of righteousness:

Deh Siva bar mohe ihai, subh karman te kabhoon na taron ||

Na daron ar so jab jaai laron, nischai kar apni jeet karon ||

Ar sikhon apne hi man ko, ih laalach hau gun tau uchron ||

Jab aav ki audh nidaan banai, at hi ran mein tab joojh maron ||231||

Among those who gave practical form to these ideals, the name of Baba Banda Singh Bahadur Ji comes first. After the victory of Sirhind, making Lohgarh the centre, he tried to put into practice the concept of Halemi Raj.

After the end of political power, Sikh religious and social institutions were also affected. The management of historical Gurdwaras came into the hands of Mahants. At many places, allegations of corruption and religious mismanagement came to the fore. Efforts for religious conversion by Christian missionaries also began.

The Gurdwara Reform Movement, which continued from 1920 to 1925, created a major religious and political awakening among the Sikh community. Thousands of Sikhs made sacrifices and ultimately the management of Gurdwaras came into Sikh hands. This was an important turning point in Sikh history and politics.

But because of the Shiromani Akali Dal joining with the Congress during the freedom struggle, the propagation and promotion of the Sikh religion remained away from the agenda, and because of the intermixing of religious institutions with Sikh politics, the role of political leaders in religious institutions became complicated.

The Gurbani command is:

Salok Mahala 3 ||

Hasti sir jiun ankas hai, aaharan jiun sir dei ||

Man tan aagai rakh kai, oobhi sev karei ||

Eiun Gurmukh aap nivaariai, sabh raaj srist ka lei ||

Nanak Gurmukh bujhi-ai, ja aape nadar karei ||1||

It is clear that politics should remain disciplined under religion, rather than religion and the institutions of the Guru being under political power. In the Sikh history of the eighteenth century, the Sangats and leaders would assamble in Gurdwaras, make Gurmatas and implement them without caring for their own lives. Today, political leaders should ask themselves whether they are carrying this tradition forward?

The Dharam Yudh Morcha of 1982 and Operation Blue Star of 1984 are very painful chapters of Sikh and Indian history. These events took countless lives and left deep wounds. In 1985, the Rajiv–Longowal Accord was signed, but it has not been fully implemented till today? Continuous struggles, internal divisions and the politics of power have affected the collective strength of the community.

No leader should be considered Panthic merely because he calls himself Panthic. His thinking, policy, actions, results and long-term commitment towards the community must also be seen.

The Congress Party betrayed the Sikh community after independence, but those hungry for the chair had become committed Congressmen after 1957 itself. Master Tara Singh was left with, only Sardar Umrao Singh, Ravel Singh and Atma Singh. Later Master Tara Singh was also defamed among the Sikh community through Hukam Singh, who had not signed the draft of the Constitution and became a tool of congress against him.

The Constitution of India contains special provisions relating to Sikh religious identity and Sikh religious traditions. The provisions related to Article 25 of the Constitution need to be understood not as a means of creating fear or as a political issue, but in the context of constitutional language and law. The constitutional provision relating to the Sikh right to wear the Kirpan is one part and example of this.

In 1997, the Shiromani Akali Dal won 75 seats in the Punjab Legislative Assembly and obtained a complete majority. In 1998, the Akali Dal and its allies won all 13 Lok Sabha seats of Punjab. This was an important moment in Sikh political history. But the question is: how much of such political power was used for resolving Sikh issues, higher education for children, employment in Punjab and creating world-class institutions?

Why are Sikh children leaving Punjab in large numbers and going abroad? How many industries, businesses and professional institutions have been created in Punjab to provide employment for them? How many institutions have prepared Sikh youth to advance in the central civil services, judiciary, education, defence, science and other fields?

These questions are not for any one party or individual, but should be our collective self-introspection.

Similarly, the Shiromani Gurdwara Parbandhak Committee, Chief Khalsa Diwan and other Sikh institutions should also evaluate their work. Along with religious propagation, modern education, research, technology, employment and preparation of the youth must also be considered part of religious service.

The Rashtriya Swayamsevak Sangh, which is considered an opponent, was established in 1925 by Dr. K. B. Hedgewar. Has anyone ever clarified the situation through dialogue regarding it? Its supporters consider it a major social and cultural organisation, while it also has critics. For the Sikh community, in this matter too, it is necessary to study facts, history and actual activities rather than fear or rumours.

Has even one Sikh ever been converted by this organisation? Or are those who had left Sikhism are being connected again with Sikhism? What institution has the Sikh community created equivalent to this which can unite the scattered community in India? Is there any basis for this fear, or is it merely suspicion?

The BJP governments led by Shri Atal Bihari Vajpayee and Shri Narendra Modi have given priority to several Sikh issues and works related to Sikh heritage. These works should be evaluated impartially. Where the government has done good work, it should be appreciated. Where there have been shortcomings, one’s views should be expressed democratically.

Today, foreign forces and different extremist ideologies are attempting to take advantage of religious and social divisions. It is our collective responsibility to protect Sikh youth from drugs, violence, weapons and being misled. The Sikh community worldwide should remain alert to any tendency that weakens the Panth’s mission of love, peace, Seva and Sarbat da Bhala.

Today there is a need for scholars, political, social and religious leaders of the Sikh community to sit together, conduct self-examination and formulate a long-term policy. We take pride in the great pages of our history, but are we also learning lessons from that history?

We must also understand that political power in itself is not the final destination. The purpose of political power should be the education, security, economic progress, religious freedom, social justice and human welfare of the community. Without a long-term strategy, no community can sustain its strength.

We will have to protect our religion, strengthen research and propagation of Gurbani, present Sikh history before the world on the basis of facts, provide education and employment opportunities to the youth, and formulate such a strategy for political power through which the community does not suffer further harm.

This task is certainly difficult, but it is not impossible.

Therefore, let us rise above fear, hatred and unnecessary confrontation, and choose the path of democracy for political power. For this, there is a need for such an organisation which, on the pattern of the International Singh Sabha, connects Sikhs across the world, promotes research and education along with religious propagation, supports the youth, and puts into practice a policy of presenting Sikh history and Gurbani before the world at the global level.