The Sikh Gurus advocated equal status for women with men in
all spheres of life. They honoured women as the symbol of domestic
harmony and happiness, social cohesion and unity, a helping hand
to man in the achievement of salvation. The Guru say . . .
"In a woman, man is conceived, From a woman he is born,
With a woman he is betrothed and married, With a woman he contracts
friendship. Why denounce her, the one from whom even Kings are
born? From a woman a woman is born, None may exist without a
woman.”
AG 73 (Ad.Granth is the Sikh Holy scripture,
more commonly referred to as Guru Granth Sahib)
The position of women in Indian society before the
times of the Sikh Gurus was very demeaning, derogatory and continually
deteriorating. Their presence in religious, political, social,
cultural and economic affairs was almost non-existent. No religion
or sect in India had ever taken any steps towards emancipation
of women, constituting nearly half of the adult population. A
woman was never considered fit for independence at any stage of
her life. As a daughter, she was kept under the strict supervision
of her father, as a wife under the surveillance of her husband
and as a widow under the care of her son.
A woman was referred to as man’s shoe, the root
of all evil, a snare, a temptress, and having her intelligence
in her heels. It was said that one who had the advice of a woman
would be reduced to beggary. In the male-dominated society, the
only contribution required of women was to perpetuate the race,
do the household work and serve male members of society.
The plight of women was made even more miserable
by the invaders who took women away as slaves and sold them as
cattle in foreign markets or raped and ravaged them and made them
work as prostitutes in their home country. A very popular song,
still sung by Punjabi women, depicts a woman being forcibly abducted
by the invaders under the very noses of her husband, father and
brother. In utter helplessness she cries for help from an unknown
warrior,
“O passing knight, none but you can help me. My
father has fallen, my husband has laughed me away, saying he
can remarry. O passing knight, I beseech you, Rescue me from
these gory clutches.”
The Indian women was also tightly tied down in the
shackles of cruel, inhuman and callous social customs. The leaders
of society had woven around women a rigid cocoon of restrictions
which had become the obsession of all. A woman was encouraged
and sometimes forced to become Sati (to immolate herself on her
husband’s funeral pyre), which showed the insignificance of a
woman’s life and role. She was a nonentity, whose only purpose
for living was to serve her husband. Widowhood was a curse and
the remarriage of widows was taboo.
Purdah or wearing of the veil was thought to be
a shield for her, a protection against man’s lustful eyes. But
it had disastrous psychological effects. It made women ablas (helpless
creatures) who were not able to defend themselves. Again the birth
of a son was welcome as one would clear the way for the father’s
salvation, whereas the birth of a girl was an anathema to the
parents. She was contemptuously called a misfortune and female
infanticide was commonly practised, especially by the higher classes
of the society.
The religions of the day debarred women from taking
an active part in religious affairs. She was thought to be a hindrance
to man aspiring for communion with God. She was to accept her
husband as her Lord and was not to have any personal religion
or spiritual responsibility. She was not to receive education
and was not allowed to listen to scriptures. Guru Nanak condemned
this man-made notion of the inferiority of woman and protested
against her long subjection. He challenged the unjust customs
and practices prevalent and his message was like a breath of fresh
air for the suffering women. He felt the need to rehabilitate
women to a place of honour, if Indian society as a whole was to
be saved. He asserted that men and women shared the grace of God
equally and were responsible for their deeds before Him.
The Sikh Gurus admitted women into the Sangat (congregation)
without any restriction or reservation and their message was meant
as much for women as for men. Now, Sikh women not only attend
services but they all also lead and conduct services on equal
terms with men. They work side by side with men in the Langar
(common kitchen) and all other religious, social and cultural
activities of the Gurdwaras In a way, the Guru advocated and allowed
much more equality for women in the 15th century than the freedom
and equality which has existed for women in the twentieth century.
The Guru wanted to build a nation of self-respecting men and women
with equal dignity; he considered that without the active participation
of women in all walks of life, the social structure would be not
only weak but incomplete.
Guru Nanak exalted the status of women by idealising
the love of a wife for her husband and holding it up as an example
for a devotee of God.
My beloved Lord is not distant when my soul was
reconnected to the word of the Guru, I found God the prop of
my life. In this way the bride met the bridegroom and became
his beloved (A.G.1197)
The Guru repudiated the prevalent notion that women
were inherently evil and a temptation. By denouncing celibacy
and renunciation of the world and by advocating family life as
a requirement of the Sikh religion, the Guru put women on a par
with men. Woman was not a hindrance if man needed to serve God
but a helping hand in the achievement or salvation. The Guru says,
Living within the family life, one obtains salvation
(A. G.661)
The Sikh Gurus advocated marriage of two equal partners.
The third Guru, Guru Amar Das, described the ideal marriage,
Only they are truly wedded who have one spirit
in two bodies. (A.G.788)
The Gurus redefined celibacy in the framework of
chastity — He is celibate, who is married to one wife — and taught
their disciples, male and female alike, the value of conjugal
fidelity.
Guru Amar Das condemned the cruel customs of Sati,
Purdah and female infanticide and advocated the remarriage of
widows. He persuaded his Sikhs to abstain completely from the
practice of Sati and says,
They are not Satis, who burn themselves with their
dead husbands. Rather they are Satis, who die with the mere
shock of separation from their husbands. And they are Satis
too, who abide in modesty and contentment. (A.G.787)
He persuaded Emperor Akbar to Issue a directive
to stop the callous practice. Guru Amar Das also raised his voice
against Purdah and did not allow the queen of Haripur to come
into the congregation wearing a veil. He forbade his Sikhs to
deal with anyone indulging in female infanticide. In Rehat Maryada
(the code or way of Sikh life) the Sikh is asked to take a vow,
not to have any social dealings with any such persons.
Whereas a woman had been contemptuously called a
child-bearing machine, the Guru respected her for her creativity
and said,
“Blessed is the woman who creates life”. (A.G.32)
Out of 22 Manjis established by the Guru for the
preaching of Sikhism four were held by women. He also appointed
52 women missionaries to educate women in the three R’s and also
to spread the message of Sikhism.
The sixth Guru, Guru Hargobind respected woman
by saying, “Woman is the conscience of man”. Guru Gobind Singh,
the 10th Guru, gave Amrit (Sikh initiation) to men and women alike.
There is no distinction made as to the injunctions about the maintenance
of the five K’s — the symbols of Sikh faith. At the time of Amrit
a man is given the name Singh, meaning lion, the woman is given
the name Kaur, meaning Princess, to enhance the position of women.
A Sikh woman is an individual in her own right: she does not have
to take her husband’s name and is Kaur till her death.
On Baisakhi Day in the Year 1699 when Guru Gobind
Singh was preparing Amrit (the nectar used for initiation) with
his double-edged sword, his wife Sundri added sugar crystals to
sweeten the water, the Guru accepted her contribution gratefully
and remarked that his Sikhs would not only be strong but sweet
as well. Had it not been the teachings of the Gurus, according
to the then prevalent rites, she would have polluted and defiled
the whole ceremony. He also forbade Sikhs to exercise any proprietary
rights over women captured in battle.
These views of the Guru’s and the steps they took
to accord equality to women revolutionised the tradition of society
which was steeped in prejudice against them. Woman was not only
equal with man in social and religious affairs but an equal partner
in the political matters of war and peace: she was at liberty
to join the army to fight for national defence. As a result of
the Gurus’ teachings, men began to realise the worth of women
as equal partner and women began to receive the respect and honour
they deserved. Relieved from unnecessary and unreasonable customs,
taboos and practices, Sikh womanhood played a momentous role in
various walks of life in consonance with the rise and nature of
the Sikh movement.
In the early period of the movement, the role of
Sikh women was confined, by and large, to religious, social, cultural
mixed economic affairs of the Sikh community. But with the changing
character of the community’s needs, Sikh women did not show themselves
wanting in qualities of courage, bravery and sacrifice. In the
eighteenth century when the Sikhs after an epic struggle and heroic
sacrifices, succeeded in creating their independent principalities
in various parts of the Punjab, numerous Sikh women distinguished
themselves as warriors, administrators, advisors, regents and
rulers. Many Sikh women from time to time led forces with courage
and bravery against their enemies and won laurels. Whenever and
wherever a Sikh ruler happened to be weak or wanting, his mother,
sister or wife would come forward to manage his affairs efficiently.
During the period of the Gurus, we find the women
connected with their families played a very important role directly
or indirectly in the progress of the community and in the preachings
of the Gurus’ message. Bebe Nanki, the elder sister of Guru Nanak
was the first admirer of the Guru’s greatness and gave him much
needed encouragement to tread on the great spiritual path he had
chosen. Mata Khivi, the wife of the second Guru excelled in the
domain of Seva (selfless service). She, imbued with the spirit
of Seva, took upon herself the onerous responsibility of the management
of the affairs of the Langar. Thus she helped the Guru in establishing
the infant Sikh community on a stronger footing.
The name of Mata Gujri, the wife of Guru Tegh Bahadur
and mother of Guru Gobind Singh, will inspire many women. She
was a great educationist: she taught her family and everyone around
her the teachings of the Gurus and infused in them the spirit
of courage for their convictions, ready to lay down their life
for principles. After the Martyrdom of Guru Tegh Bahadur in 1675,
the responsibility of looking after the education of the nine-year-old
Guru Gobind Singh and the leadership of the Sikh Community at
that crucual and dangerous time, fell on the shoulders of Mata
Gujri. She discharged her duties superbly and showed remarkable
astuteness and far-sightedness in dealing with the external and
internal dangers to the Sikh community. She showed great courage
in dealing with dishonest Masands (who collected the offerings
from the congregation and sent them to the Guru). It was Mata
Gujri’s teachings of courage of conviction and steadfastness that
infused the spirit of sacrifice in the younger sons of Guru Gobind
Singh. They accepted death and sacrificed themselves on the altar
of their faith. Mata Gujri holds an unenviable position as wife
of a martyr, mother of a martyr, grandmother of martyrs and herself
a martyr. Mata Sundri, the widow of Guru Gobind Singh continually
provided leadership in the most dangerous time in the history
of Sikhs, she dealt with the pretenders and aspirers of Gurudom
very strictly and maintained the Guruship given to Guru Granth
Sahib in 1708 by Guru Gobind Singh the 10th Guru. Sikh women exercised
checks and restraints on the weaknesses of their menfolk. Mai
Bhago bravely helped forty Sikh deserters to keep on the right
path, when the latter had signed a disclaimer renouncing their
allegiance to Guru Gobind Singh. She admonished them for leaving
the Guru and herself led them back to the Guru and fought bravely
to defend themselves from the Moghul troops. During this period
of history (1720—1760) when the male Sikhs were persecuted and
there were rewards for the capture or killings of Sikhs, Sikh
women not only showed undaunted courage in warfare, but also shouldered
family responsibilities.
They had to work to earn money to keep the family
from starvation and as well as to look to the religious and educational
needs of the children. They were to teach the children the principles
of Sikhism and inculcate courage in facing persecution. During
Mir Mannu’s Governorship (1748—1753) of Punjab, hundreds of women
were caught, put into prison and were forced to grind corn. They
were made to wear wreaths round their necks made from the flesh
of their slain children. These women were tortured, starved and
speared alive. They bore all this but did not falter from their
religious beliefs.
Geoge Thomas, who was the Raja of a small state
in Punjab, writes in his memoirs that, “Instances indeed have
not infrequently occurred in which they (Sikh women) have actually
taken up arms to defend their inhabitants from the desolutory
attacks of the enemy and throughout the contest behaved themselves
with the intrepidity of spirit highly praiseworthy”. When the
Sikhs came out of the period of persecution and had a chance of
establishing Sikh rule, Sikh women as and when the occasion arose,
took charge of state administration and their contributions as
rulers were creditable. One such great woman was the Rani of Patiala
State, Rani Sahib Kaur. She proved to be the saviour of Patiala
state more than once. She often commanded armies in the battlefields
and inflicted severe defeats on the invaders.
She was an enlightened organiser, a brilliant administrator
and a superb commander of her force.
Rani Saela Kaur, the mother-in-law of Maharaja Ranjit
Singh was the chief architect of his empire. She headed the army
many times to assist the Maharaja. The Maharaja was only eleven
years old when his father died and it was Rani Sada Kaur who set
him on the road to power and glory. Rani Jind Kaur, the wife of
Majaraja Ranjit Singh and the mother of Maharaja Dalip Singh,
exerted her infuence to keep the state of Punjab independent from
the British Imperialism. But her efforts were foiled by the British
politicians and had to suffer imprisonment. She made persistent
efforts to free Punjab and restore the legitimate authority of
her son but all in vain.
In the late nineteenth and twentieth century Sikh
women played an active part in the Indian Independence movement
and many women like Bibi Gulab Kaur, Mata Kishan Kaur Kaunke,
Bibi Amar Kaur, Bibi Harnam Kaur, Bibi Dalip Kaur and many more
played an active and brave role. Today many Sikh women are serving
the community in various spheres. They are performing important
tasks as eminent administrators, doctors, educatiofliStS, business-women,
religious leaders, politicians and artists. They have proved their
mettle in whatever sphere they choose to serve. Even as housewives,
the authority of the Sikh woman among rich and poor, is extensive.
She usually controls the purse strings and decides what that family
shall eat and how much her husband would spend. Social events,
such as marriage or birthday celebrations, are usually settled
by women and the men merely give their consent. The Sikh woman
has enjoyed superior status as compared to her counterparts in
other communities. She has earned this by showing the ability
to stand by the side of her husband in difficult times.
Sikh women have come in the forefront and have shown
their ability and stamina to work outside Punjab. In 1966 in Smethwick
(Midlands) a serious dispute arose between the two parties of
the Gurdwara Management Committee. The women took charge of the
Gurdwara affairs and for a whole year, very successfully conducted
the affairs till the men cooled down and got ready to work together.
Bibi Baiwant Kaur in Birmingham has contributed greatly to the
social and religious welfare of Sikh women by establishing Bebe
Nanaki Gurdwara in Birmingham, where mostly women manage all the
affairs of the Gurdwara. In Kenya, she helped widows to become
self-supporting by giving them tailoring techniques and providing
sewing machines. For the recent famine in Ethiopia, she collected
funds and personally visited the famine-stricken areas.
Many women have and are currently occupying positions
of Presidents, secretaries of Gurdwaras and other similar Sikh
organisations. In almost every Gurdwaras, women are seen organising
functions to collect money for charities. In spite of her active
participation in all religious, political, social and cultural
affairs, the position of Sikh woman is far from satisfactory.
Their status in life is still lower than man. The birth of a female
is still less welcome than the birth of a male child. There still
exists the dreaded dowry system that puts the woman a few pegs
lower than the man. The Sikh man will quite happily cook, clean
and serve food in the Langar in the Gurdwara but would still think
those very jobs belonging to women as in their minds it is engraved
that household chores are low and need less intelligence. Despite
the Gurus’ teachings of full equality, the Sikh woman still suffers
from submerged prejudices and stereotyping. The male dominance
has led to the exclusion of women from being one of the Panj Piaras
(five beloved ones) to administer Amrit. No woman has even been
elected as the president of S.G.P.C. (the Central Management Committee
to manage the affairs of the Gurdwaras in Punjab); no woman has
been appointed Jathedar (head) of any of the five Takhats (the
thrones of authority); and the number of women, who have been
the members, secretaries or presidents of Gurdwara management
committees is very small. Clearly this somewhat subservient role
of Sikh woman can be attributed to the following factors:
Sikhs have been the minority community and have
been ruled by either Hindu or Muslim traditions or by the British
and have been ruled according to their respective religious or
political views. Islam did not visualise equality of women with
men to the same extent as the Sikh Gurus. The Hindu Rajas and
Maharajas indulged in all the ill practices like Sati, Purdah
and female infanticide and influenced the Sikh gentry who tried
to imitate them. Even during the British Raj, when Sikhs got the
control of the Sikh Gurdwaras (1924) and for the election of the
Managing Committee, only the Sikh men were given the right to
vote. In spite of the Sikh leaders explanations and pleading that
the Sikh women enjoy equality with men and they share all the
duties in the Gurdwaras equally with men, the British Government
in India refused to give Sikh women the right to vote. (Incidentally,
when India became independent Sikh women got the same rights as
Sikh men, in running the affairs of their Gurdwaras).
The other major contributory factor is the unwillingness
of Sikh males to surrender their dominant role. They enjoy the
privileges and will carry on, perhaps till the Sikh women will
stand up and refuse to let go the equality, given to her, 500
years ago by the Gurus.
The moment the Sikh men would turn to their Guru’s
teachings they would understand the truth of equality.
Sikh history has been written by men only, who either
chose to disregard women’s contributions or did not think their
contributions worthy of note. Whatever the reason, women’s contribution
have been kept off the record and as a result Sikh women could
not transmit their achievements to the next generation so that
the next generation could have positive images to look upon and
emulate. Even today there is not a single research book — or any
other book — written on the contribution of Sikh women.
I think to some extent the fault also lies with
Sikh women themselves. They have collaborated with men in stereotyping
the role of women. Sikh women should teach equality of the sexes
within the family unit by welcoming the birth of a daughter and
celebrating them on the same scale as those of sons and providing
equal opportunities for their higher education and challenging
careers.
he custom of dowry can soon be eradicated, in fact
can be finished almost overnight if women — as sons’ mothers —
refuse to accept it. There should be women’s organisations to
mobilise public opinion against this cancerous growth of the dowry
system
Although it is good that Sikh women have never had
to struggle for their basic rights of equality with men, yet it
has generated a degree of complacency and lack of zeal to rise
to greater heights. There is no reason why half the number of
Sikh leaders, educationists, organisers and spiritual teachers
could not be women. Sikh women through seva and dedication must
try to achieve the status given to them by the Sikh Gurus. They
have a glorious past and they must work for a brighter future.
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