Ranveer Allahbadia - Harinder Singh

1) Harinder Singh discusses the real image of Guru Nanak and how it differs from what is commonly portrayed. He emphasizes that Guru Nanak was a traveler who spent time in jail, farmed, and wore different clothes while speaking in various languages. Singh notes that the Guru Granth Sahib, which contains the principles of the religion, is not a mantra to be repeated but rather a charter that establishes first principles to interpret the realities of today. He discusses how Guru Nanak developed a new script and institutionalized the religion by creating new cities. Singh also recounts the confrontation between Humayun, the second Mughal Emperor, and Guru Angad, where the latter demonstrated his authoritative ability to speak truth to an Emperor.

2) H. Singh explains that from Guru Nanak to Guru Gobind Singh, the Sikh paradigm of wisdom and method remained the same, and the only difference was the external manifestation. He clarifies that the thesis of the first five Gurus being pacifist and the next four becoming militant is completely antithetical to Sikh belief. He also talks about the mystical element of Sikhism, highlighting that the ability to have the same relationship with the divine and create solutions for the community is a vital part of the tradition.

3) H. Singh discusses the concept of becoming a lover of the Divine, as outlined in the teachings of the Sikh Gurus. According to Singh, the Gurus emphasized the importance of pursuing divinity through love rather than transaction, and this emphasis on love is carried throughout the teachings of each Guru. Singh notes that this training of becoming a lover is in the DNA of the Sikh community, and is why there is a tradition of political activism among Sikhs from day one, as they seek to address the realities of the communities they live in. Singh also clarifies that the concept of becoming a lover of the Divine is not exclusive to Sikhs, as it is a belief held by many other groups in the region, including Hindus, Muslims, and Sufis.

4) H. Singh discusses the compilation of Guru Granth by the fifth guru, Guru Arjun, and how each Guru's teachings were compiled in shabbats, poetry, and raag. Singh emphasizes the importance of musical harmony and poetics in experiencing the mystical elements of Sikh culture. He mentions how singing and kirtan has always been an essential part of Sikh culture and how it is about invoking emotions and flavors which bring a larger experience of understanding.

5) H. Singh discusses the spread of Sikhism and the conflicts that arose as a result of it disrupting the hegemonic culture at the time. The religious leaders were unhappy with the gurus' teachings, as they went beyond the ideas of equality of that time, regarding caste and women's perspective, and were available to everyone. Six out of the ten gurus were in jail, assassinated, or martyred with torture. Guru Arjun's two biggest contributions were the Guru Granth Sahib and the Golden Temple, which was never golden in the Guru period. The significance of the temple lies in its architecture with four doors open to all, symbolizing equality, and only one pathway to divinity.

6) H. Singh discusses the significance of the Harminder Sahib or Golden Temple complex in Sikhism. Hari Mandar, meaning the Temple of God, is a manifestation of an all-pervasive force that eliminates fear. While the complex has historical importance, it is not considered a sacred space by Sikhs, rather a lived functional space where they gather to implement their vision. The complex has been destroyed and rebuilt many times, and there have been attempts to make it a UNESCO site, but many Sikhs oppose this as they consider it a part of their DNA and do not want outsiders to control what they do with it.

7) H. Singh discusses the history of Sikh activism in the early 20th century, when Gurdwaras were run by the British who assigned managers to run them. The Sikh community worked towards taking Gurdwaras back into their own control with the Gurdwara Reform movement. This movement laid the foundation of the political and warriorship activism that followed, which saw 60% of those hanged, 80% of those sentenced to life imprisonment, and 80% of those sent to Nicobar or Singapore as Sikhs.

8) H. Singh discusses the unresolved issues faced by the Sikh community, such as human rights violations during the militancy period, unaddressed cases by the National Human Rights Commission, and the 1984 attack on Darbar Sahib. They mention the lack of a genuine apology and the unresolved grievances that still exist. He also talks about the efforts of the government to conduct a negative campaign against the Sikh community globally through a company called Redefusion, which was later renamed as Rediffmail. Despite this, the Sikh community continues to have a deep sense of gratitude towards them from peopleof all ages.

9) H. Singh discusses the role of Sikhs in the Farmer's protests and how the image of Sikhs in India has changed. He notes that the individual response of Sikhs over the last two years has been important in changing the image of Sikhs in India. H. Singh believes that the current narrative being pushed by the Sikh community is problematic, as they focus on being warriors rather than also emphasizing their roles as poets and lovers. He provides an example of Baba Deep Singh, who was a scholar and scribe before becoming a fighter, and argues that Sikhs should be prepared to do whatever is necessary to serve the community.

10) H. Singh explains the different kinds of training that Sikhs undergo to become well-rounded and dignified members of their community. Among these trainings are battle training or hola Mahala, poem and music training, and scribing training. He emphasizes that being a warrior in Sikhism means being trained not to fight, being very settled, and having a code of warrior ethics that the adversary respects. He believes that Sikhs have become fighters rather than warriors and that the narrative has changed. He also notes that women were part of the preparation of Khalsa and tells stories of Sikh women who were general or warrior in the past. Finally, he clarifies that the Khalsa was revealed rather than created by Guru Gobind Singh with the purpose of keeping Sikh traditions alive as developed by previous gurus.

11) H. Singh talks about the narrative and historical context of Sikhism and Guru Gobind Singh. He stresses the importance of recognizing the political DNA of Sikhism and embracing feminism and LGBTQIA+ issues, as Guru Nanak wrote in Guru Gransavi, "I receive your grace when I take care of underrepresented people's nations and causes." H. Singh also emphasizes the significance of selecting narratives with transformational ability rather than just for entertainment or feel-good purposes.

12) H. Singh discusses Guru Gobind Singh's journey to Anandpur Sahib and his observations of the Ganges Valley Civilization. He notes that Guru Gobind Singh's vocabulary is rich with indologies and that he picked his battles wisely, focusing on internal house cleaning and fighting for external justice. The speaker also mentions the separation of Guru Gobind Singh from his family and assets at one point, but how his only concern was his relationship with the divine, which is what mattered most to him.

13) The Sikh journey, from 1469 to 1708, spanning over 239 years, is presented as 239 years of training and ten founder gurus. Sikhs, Hindus, Muslims, tribals, and Jains all came for similar things with many developing alliances without changing their religion. The context of India's consolidation under the Mughal Empire and the consolidation of South Asia is discussed, with the discussion on how every Sikh Guru had a particular relationship with every Mughal emperor with permanent reliance only on the Divine, creating diplomatic missions.

14) H. Singh discusses the relationship between the state and the Sikh community and the importance of maintaining political dialogue with the government. They also talk about the 18th century, which was the bloodiest period in Sikh history, with two genocidal campaigns against the community. Despite this, the Sikhs fought against Ahmad Shabdali seven times when he looted India and took women as slaves.

15) H. Singh discusses the history and legacy of Guru Arjun, the fifth Sikh Guru, who was assassinated under the orders of Emperor Jahangir's non-Muslim minister, Mahesh Das Bhatt. Guru Arjun was captured, tortured for days, and ultimately, his body was never found - some believe he entered Ravi and never came out, while others believe he still lives in Ravi. He notes that the Sikhs are clear that their history is not about religion, but rather, power-hungry individuals collaborating with imperialism. Despite torture and death, the Sikhs' remembrance of the Divine must not break.

16) H. Singh discusses the influence of Sikhism on Punjabi culture, noting that there is an element of Sikhism in all Punjabis. He explains that every community in Punjab got uplifted because they all believed, with Sikhism having an impact on even the lower caste Jut community who became rulers in Punjab. H. Singh also mentions the writer Professor Puran Singh, whowas never published in India due to his controversial and truthful opinions about the Sikh story. Singh highlights the Sikhs' embrace of legendary love stories in Punjabi culture and their role in shaping Punjabi music.

17) Harinder talks about the historical context of Guru Gobind Singh and the Khalsa. He explains that the training of the Khalsa began before the battles and was like an apprenticeship. Guru Gobind Singh democratized leadership and created the punch system of decision-making, which is still relevant today. He also talks about Banda Singh Bahadur's role in demolishing the Mughal Raj, and highlights the fact that Sikh history is not emphasized enough. Finally, Singh mentions that Sikhs have never been in the majority and talks about Ranjit Singh's consolidation of the Sikh Empire, which was founded after 100 years of fighting against invaders.

18) Harinder explains the significance of the 5Ks received during the Khalsa initiation ceremony. The ceremony has political implications as it signifies that the individual now belongs to the Khalsa and is ready to do what is necessary, including giving up their life. The 5Ks consist of uncut hair, kept tidy with a comb; a Kara, a bangle or marker that signifies that one belongs to the Guru; a Kirpan, a weapon only used to protect honor; and Kachera, an undergarment that represents readiness to fight.

19) Harinder explains the symbolism behind the Sikh gurus' identification with the feminine form and the rejection of gendered language to describe the divine. This is done to confront patriarchal norms and to emphasize that purity comes from the mind, not from bodily functions.