The Jap ji Sahib, believed to be composed by founder of Sikhism Guru Nanak
Dev, is a prayer with which the Guru
Granth Sahib begins. Speaking about the divinity to which the Sikhs look up
to it states “Thapia na jaye kita na hoye, aape aap niranjan soye”. Roughly
that translates to: “He cannot be installed
nor shaped, for he is the formless one.” For the Sikhs, portrayal of their ten Gurus or their families is
sacrilege, prohibited in the writings of the founder of the religious sect
himself. Lately, the Sikh prohibition of the pictorial depiction of their
Gurus has come into focus with the protest against the release of the film, “Nanak Shah Fakir”, the first-ever film on the life of Guru
Nanak Dev ji.
Produced by columnist and writer
Harinder Sikka, the film was first released in 2015 after Sikka obtained
permission from the Akal Takht, considered to be the supreme temporal body
of Sikhism. However, after repeated objections being raised by several Sikh
bodies, the Shiromani
Gurdwara Parbandhak Committee (SGPC) stepped in, demanding a ban on the
film. Following the demand for a ban, Sikka withdrew the film from
everywhere, seeking approval of the SGPC first. Earlier this week, the Supreme
Court, however, refused to stay the release of the film.
The controversy over the film has
turned the spotlight on the artistic portrayal of Sikh gurus. As per common
public knowledge, the proscription of
pictorial depictions of those associated with divine power is an aspect
considered to be an Islamic belief. “In
Islam and Sikhism they say God is unbound. God is beyond everything, he is the
Akal Purukh. That is why Sikhism does not allow the pictorial depiction of
God or the Godly men, the Gurus,” explains writer Amandeep Sandhu.
Curiously though, in contrast to
Islam, we do see images of the Sikh Gurus. One of the earliest instances of
pictorial depiction in Sikhism is the B-40 Janamsakhi, completed in August 1733. It is a
collection of anecdotes from the life of
Guru Nanak, including 57 illustrations. According to historian, Hew McLeod,
Sikh art has its genesis in these
Janamsakhis. Further, twentieth century painter Shobha Singh is known for
the many portraits he created of the Sikh Gurus, several of which are part of
the art gallery in Parliament House. To understand this dichotomy in Sikh
belief systems, we need to reflect upon the genesis of the sect, steeped as it
was in syncretism and then the evolution of it in response to political
developments in the nineteenth century.
Sikhism and a syncretic belief
system
“Sikhism is a syncretic religion. It took some ideas from Hinduism and
some from Islam. Then, of course, it had its own ideologies,” says Sandhu.
Sikhism took birth in the Punjab of sixteenth century, when the dominating
religions in the region was Hinduism and Islam. The founder of the Sikh faith,
Guru Nanak Dev was born to Hindu parents. Scholar of religious studies, David
Lorenzen believes that “the Sikh
religion derives from the Nirguni current of Bhakti tradition”. The Bhakti movement was a devotional trend that had developed out of
Hinduism in medieval South India in the eighth century, and by the fifteenth
century had swept through large parts of North India.
However, it would be erroneous to
say that Sikhism was following the same trend as the Bhakti tradition since it
did not adhere to several teachings of the Bhakti movement. On the other hand,
the religion drew significantly from
Vedic traditions. At the same time the new
found religion drew upon Islamic ideologies, particularly the Muslim idea
of one God (Allah).
Sikhism also had its own ways of
relating to the divine. Accordingly, the Sikh
Gurus urged their followers to focus on the Guru Granth Sahib, the religious
scripture composed by the ten teachers of the faith.
However, we need to keep in mind that the idea of religion at this
point in time in the subcontinent, was far more fluid than what it is today.
Professor of Asian Studies Harjot Oberoi, in his book, “The construction of
religious boundaries,” writes that “for much of their history, people in the
subcontinent went on with their rituals, pilgrimages, and acts of religious
piety without objectifying religion into
an exclusive entity”. Accordingly, it would have been difficult to categorise people on the basis of Hindu, Muslim or Sikh.
There existed multiple religious identities in the same person.
Consequently, during the early
period of Sikhism, there were hardly any distinct religious boundaries. There existed multiple sects within the
Sikh tradition, many of which did not even adhere to popular Sikh beliefs like
the maintaining of unshorn hair. Even when a rigidity in Sikh identity did
come into existence in the eighteenth century, there were many who continued to
interpret the religious tradition differently.
Sikhism and a rigid belief
system
We may safely say that by the
beginning of the eighteenth century, there was no cohesive Sikh identity.
However, things began to change with the
onslaught of colonial rule. On one hand there emerged active proselytizing efforts by Christian missionaries, and on the
other hand the Arya Samaj too was
vigorously attempting to reform Hinduism. A response to the combination of
these two trends was the attempt to
modernise Sikh tradition, cleaning out the pluralistic aspects from the
same.
The most important contribution
in this regard was that of the Singh Sabha (Society of Sikhs) which was established in 1873 to reaffirm Sikh
identity. While the Singh Sabha in itself consisted of three separate
movements, it was the Tat Khalsa which emerged most influential by the turn
of the century.
The Tat Khalsa rejected all Hindu accreditations prevalent in the
practise of Sikhism in the nineteenth century. According to the writings of
social scientist, Giorgio Shani, “from the early 1880s onwards the Tat Khalsa aggressively sought to
strengthen Sikh cultural boundaries by initiating three measures.” First,
they removed all non-Sikh icons from
Sikh sacred centers. Second, they prohibited all seasonal fairs to be held
within the precincts of Sikh shrines.
Third, they actively sought to reform
temple management. By the beginning of 20th century, agents of the Tat
Khalsa and removed all idols and images
of Sikh Gurus from the premises of the Golden Temple, citing their actions as a
means of purifying Sikhism.
By the 1920s, the Tat Khalsa made
an important legal intervention when they managed to establish direct control
over all the major gurdwaras in the subcontinent. “Inspired by the Tat Khalsa
ideal, the Akali
movement of the 1920s eventually secured British assent to the Sikh Gurdwara Act of 1925, under which control of all
gurdwaras passed to the Shiromani Gurdwara Prabandhak
Committee (SGPC),” writes scholar of religious studies Pashaura
Singh. Control of the gurdwaras gave immense political power to the SGPC and by
the 1950s, it had grown to become the ultimate authority on all religious
matters associated with the Sikhs. To this date, the SGPC remains the primary institutional mechanism to legislate on all
issues related to the Sikh community and to give expression to Sikh identity.
In the midst of the controversy
surrounding the film Nanak Shah Fakir, the SGPC maintained that they would have
wanted to remove all existing pictorial depictions of the Sikh Gurus. However,
since their circulation is so widespread that they are difficult to be removed
now. However, the committee now wishes
to prohibit celluloid portrayals of the Gurus. A syncretic, fluid religious
system, developing rigid boundaries over time is perhaps what best explains the
debate surrounding the prohibition of pictorial depictions of divinity in
Sikhism.
Credit: Indian Express Research (http://indianexpress.com/article/research/nanak-shah-fakir-controversy-why-sikhism-prohibits-pictorial-depiction-of-the-gurus-5144997/)
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