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ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
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Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
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Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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What Is A Just War, And How To Fight One
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<blockquote data-quote="IJSingh" data-source="post: 150401" data-attributes="member: 403"><p><span style="color: Navy">Saturday July 30, 2011</span></p><p><span style="color: Navy"><strong>I. J. Singh | New York, NY</strong></span></p><p><span style="color: Navy"><strong></strong></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">What is a Just War, and How to Fight One</span></strong></span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">I had always thought of the 3-R’s as Reading, writing and arithmetic. Today they come to us with a new twist as Resistance, Rebellion and Revolution. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">In a 1957 essay, Albert Camus had some pungent comments on Resistance, Rebellion and Death. A writer, he said, "cannot serve today those who make history. He must serve those who are subject to it." Is such distinction meaningful? There are those who make history, and then there are those, usually the victors, who shape and record it. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">“With rebellion, awareness is born,” continues Camus, “Absolute freedom mocks at justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other.” </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">History tells us that all modern revolutions have ended in increased power of the state. I offer you the Russian, Cuban, Chinese and American revolutions as examples. We wait to see what will happen next in Egypt and Libya.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Is revolution always violent? We often attach the values of violence to revolution and peaceful non-violence to resistance. Such labels may be misleading.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">My initial gut reaction was bafflement with the title: Resistance, Rebellion, Revolution. Is that the natural order of progression? To me it is like the perennial dilemma of what comes first – the chicken or the egg? </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Much as you don’t hand car keys to someone who lacks driving skills and license, or a bankbook to a baby, similarly one may not hand a loaded gun to someone not mature enough to handle it -- except perhaps in some states of the union. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The language of suffering, sacrifice and martyrdom needs to be learned and accepted before one picks up a weapon. A revolution of the mind and spirit has to occur before one even dreams of resistance and rebellion.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Revolution in the mind drives resistance to injustice and rebellion both. Rebellion that upsets the existing order and stands it on its head becomes the last step. Our desperate lives drive us to rebellion. If it succeeds, the existing government falls and the power structure changes. If it fails then it is treason. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Western notions of war emerge from the views of Thomas Aquinas and Saint Augustine. Three elegant phrases in Latin capture war’s ugly reality: Jus ad bellum, Jus in bello and Jus post bellum – the cause, the conduct and the consequence of war. Ultimately, matters boil down to three imperatives: Is the cause just, and the authority declaring the war competent to do so. And finally, non-combatant civilians must not be targeted, and prisoners must be humanely treated. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Competent authority is either God himself, such as when he directed Abraham to kill his son, or those that are appointed or elected by human institutions. By this reasoning Vietnam and Iraq wars that were declared by a duly elected President were, therefore, legitimate. But was there an overriding national interest that would make them just? What if a duly elected President declares war based on faulty intelligence as in Iraq? </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Quite clearly then the 9/11 Al Qaeda attack on America was not a just act of war. But how does one see the aerial dropping of cluster bombs or napalm as we did in Vietnam that fails to differentiate between combatants and civilians.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Or for that matter, how do we justify the dropping of atom bombs on Hiroshima and Nagasaki? Perhaps the rationale was that they shortened the war and thus saved more lives than they cost.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Legitimate authority as reasoned here clearly means then that there can never be any way to justify guerrilla war since there is no single competent authority for it. But a surgical strike to take out an enemy like the one that eliminated Osama bin Laden would be justified since the action was precisely focused to take out a target. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Let’s now turn our attention to Sikh tradition. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">For more than a hundred years, from Guru Nanak to Guru Arjan, the practice was totally non-violent. Yet the time was spent working a revolution of values and expectations – indeed of a life-style, even learning the art of sacrifice for a cause bigger than the self and that becomes martyrdom.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Guru Nanak spent time in jail. His crime: Telling truth to power.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Guru Amardas protested the tax that Hindus paid to get to their places of pilgrimage, even though the Guru was not a Hindu. Guru Arjan was martyred in the most horrendous fashion but his protest remained absolutely non-violent. He did not call on his followers to take up arms. Why? Because the meaning of his sacrifice had to work into the marrow of a people so that they would be appalled at the injustice done to them and moved to action. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">A blueprint for spiritual and inner revolution is first necessary and that took five generations of spiritual masters and Gurbani – from Guru Nanak to Guru Arjan - hence the idea that a moral revolution has to precede resistance and rebellion. Only then can one honestly issue a call to the people to pick up arms because all other means have failed. Dignity demands it.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">The sixth Guru, Hargobind, raised a militia, and every succeeding Guru, including the tenth and last, Guru Gobind Singh, maintained one. But they didn’t deploy it lightly or whimsically. The sixth and tenth Gurus fought many battles but only because war was thrust upon them. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The ninth Guru, Tegh Bahadur, whose life and writings are the epitome of reason, calm, stoic and peaceful nature, in fact, earned laurels in battle as a young lad. Born Tyag Mull, in war he earned his new name Tegh Bahadur – the master of the sword. But as Guru he fought no battles, even though he had an armed militia at his beck and call. Instead, like Guru Arjan before him, he chose martyrdom for a cause that was not his but that of the Hindus – the downtrodden majority at that time. In essence he died for a basic right, the free expression of religion for all people.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Guru Hargobind, the sixth Guru, was tested in battle four times. Yet, when the emperor Jehangir on whose orders Guru Arjan was martyred, made overtures for peace, Guru Hargobind responded most positively. Even though Guru Hargobind fought his battles against Muslims, he built a mosque for Muslims that still stands. He also ordered that enemy soldiers that fell in battle be buried according to Muslim rites.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">The tenth Master, Guru Gobind Singh, had many battles thrust upon him by both Hindus and Muslims. He fought them valiantly. His four sons were martyred. Yet when the emperor of the day, Aurungzib, put out feelers for peace, the Guru traveled to the other end of India to meet him. Unfortunately the emperor died before they got to meet.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">This history of the Gurus period that I have summarized along with Guru Gobind Singh’s life provide a clear model for the Sikh view of what’s a just war and how to fight one.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">How should we treat a defeated enemy? Combatants and non-combatants alike carry endless emotional baggage in war. Discarding it is not always a simple matter, but it is central to how one treats a fallen enemy. The one word answer from Sikh history is: Dignity.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">The classic example is from the time of Guru Gobind Singh when in the midst of battle, Sikh soldiers complained to the Guru that one Sikh, Bhai Ghanayya, was aiding and abetting the enemy by supplying drinking water to injured enemy soldiers. When summoned to explain, Ghanayya said that in a fallen foe he saw an injured human being and not an enemy. The Guru commended him and asked that in future he provide balm for their wounds as well. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">At an extremely trying time when his two older sons had been killed in battle and the younger two, barely seven and nine years of age, walled up alive by the enemy, Guru Gobind Singh wrote a letter in Persian, Zafarnamah (The Epistle of Victory) to emperor Aurungzib on the principles of war and peace, and the duties of rulers. A most widely quoted couplet from it bluntly states that when all other means have failed it is just and rightful to take to the sword (“Choon kar az hamaa heeltay dar guzesht; halal as burde(n) ba shamsheer dest.”) Keep in mind the operative words here: “When all other means have failed.”</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">I see no enemy is the key to Sikh thinking – “Na ko berry nahi bigana”(Guru Granth, p 1299).</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Justice and atonement are central to Sikh teaching. Avenging injustice is critical. Revenge has no place in Sikh doctrine. “Avenge” and “revenge” are similar sounding words but with a world of difference in meaning. Often the distinction gets lost in the heat of battle but it remains crucial. Sikh ethics hold for strict accountability. Revenge is a form of wild justice, it shoots wildly. Justice aims exactly and exactingly. It is a distinction that must be kept in mind.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">In Sikh lore there is also a surprising line in Persian most likely from the poet Nandlal, a close associate of Guru Gobind Singh. He is reputed to have recommended for Sikhs to keep the name of God on their lips and harbor thoughts of war every day “Mukh meh har chit me(n) judh bicharay.” Looking at the totality of the Gurus’ teachings and our history in war and peace, I believe the interpretation here should not be quite so literal. This is not the place for a fuller analysis of the line but the idea of war here points to the enemies within the self that undermine us all. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The Second Amendment endows Americans with the right to be armed. The meaning is to be prepared for war, not to engage in war needlessly, and not to strut around looking for a fight. The Sikh teaching on being armed (shastardhari) needs to be similarly interpreted. In the present reality, being intellectually, morally, mentally, spiritually as well as physically disciplined and prepared speaks of many different weapons and a different armory. As always, the most powerful weapon remains the mind.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">The Gurus were not pacifists, nor are the Sikhs, but Sikhi exemplifies certain conditions for rebellion and war. A moral revolution precedes resistance, rebellion and war. Non-violent methods of conflict resolution must be exhausted. You do not go looking for war. It must be thrust upon you. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Wars are not to be fought for conquering territory, enslaving others or for economic benefit. Weapons are not picked up lightly. They are never to be used without grave and long consideration. Alternatives must always continue to be explored even during war. And arms must be laid down as soon as feasible alternatives appear. The pursuit of justice makes a just war. A fallen enemy is to be treated as one’s own, and non-combatants must be protected. Even so, forgiveness remains at the core of all actions.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">From such reasoning, I conclude that the Gurus exhorted Sikhs to fight everyday on the battlefield of the mind. This is a battle that needs to be waged every day. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Wars become just, not because they are winnable or beneficent to us, not because they are ours, but because they are unavoidable, the cause is just and all other means have failed. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">I end as I began -- with Camus: "Don't wait for the last judgment - it takes place every day." </span></p><p><span style="color: Navy">_________________________</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy"><em><strong>This article is an edited version of a lecture delivered by the author at an interfaith forum titled, 'Resistance, Rebellion and Revolution,' hosted by the Sikh Research Institute in San Antonio, Texas, on July 7, 2011.</strong></em></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Source:</strong> <a href="http://www.sikhnn.com/views/what-just-war-and-how-fight-one" target="_blank">http://www.sikhnn.com/views/what-just-war-and-how-fight-one</a></span></p></blockquote><p></p>
[QUOTE="IJSingh, post: 150401, member: 403"] [COLOR=Navy]Saturday July 30, 2011 [B]I. J. Singh | New York, NY [/B] [B][SIZE=5]What is a Just War, and How to Fight One[/SIZE][/B] I had always thought of the 3-R’s as Reading, writing and arithmetic. Today they come to us with a new twist as Resistance, Rebellion and Revolution. In a 1957 essay, Albert Camus had some pungent comments on Resistance, Rebellion and Death. A writer, he said, "cannot serve today those who make history. He must serve those who are subject to it." Is such distinction meaningful? There are those who make history, and then there are those, usually the victors, who shape and record it. “With rebellion, awareness is born,” continues Camus, “Absolute freedom mocks at justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other.” History tells us that all modern revolutions have ended in increased power of the state. I offer you the Russian, Cuban, Chinese and American revolutions as examples. We wait to see what will happen next in Egypt and Libya. Is revolution always violent? We often attach the values of violence to revolution and peaceful non-violence to resistance. Such labels may be misleading. My initial gut reaction was bafflement with the title: Resistance, Rebellion, Revolution. Is that the natural order of progression? To me it is like the perennial dilemma of what comes first – the chicken or the egg? Much as you don’t hand car keys to someone who lacks driving skills and license, or a bankbook to a baby, similarly one may not hand a loaded gun to someone not mature enough to handle it -- except perhaps in some states of the union. The language of suffering, sacrifice and martyrdom needs to be learned and accepted before one picks up a weapon. A revolution of the mind and spirit has to occur before one even dreams of resistance and rebellion. Revolution in the mind drives resistance to injustice and rebellion both. Rebellion that upsets the existing order and stands it on its head becomes the last step. Our desperate lives drive us to rebellion. If it succeeds, the existing government falls and the power structure changes. If it fails then it is treason. Western notions of war emerge from the views of Thomas Aquinas and Saint Augustine. Three elegant phrases in Latin capture war’s ugly reality: Jus ad bellum, Jus in bello and Jus post bellum – the cause, the conduct and the consequence of war. Ultimately, matters boil down to three imperatives: Is the cause just, and the authority declaring the war competent to do so. And finally, non-combatant civilians must not be targeted, and prisoners must be humanely treated. Competent authority is either God himself, such as when he directed Abraham to kill his son, or those that are appointed or elected by human institutions. By this reasoning Vietnam and Iraq wars that were declared by a duly elected President were, therefore, legitimate. But was there an overriding national interest that would make them just? What if a duly elected President declares war based on faulty intelligence as in Iraq? Quite clearly then the 9/11 Al Qaeda attack on America was not a just act of war. But how does one see the aerial dropping of cluster bombs or napalm as we did in Vietnam that fails to differentiate between combatants and civilians. Or for that matter, how do we justify the dropping of atom bombs on Hiroshima and Nagasaki? Perhaps the rationale was that they shortened the war and thus saved more lives than they cost. Legitimate authority as reasoned here clearly means then that there can never be any way to justify guerrilla war since there is no single competent authority for it. But a surgical strike to take out an enemy like the one that eliminated Osama bin Laden would be justified since the action was precisely focused to take out a target. Let’s now turn our attention to Sikh tradition. For more than a hundred years, from Guru Nanak to Guru Arjan, the practice was totally non-violent. Yet the time was spent working a revolution of values and expectations – indeed of a life-style, even learning the art of sacrifice for a cause bigger than the self and that becomes martyrdom. Guru Nanak spent time in jail. His crime: Telling truth to power. Guru Amardas protested the tax that Hindus paid to get to their places of pilgrimage, even though the Guru was not a Hindu. Guru Arjan was martyred in the most horrendous fashion but his protest remained absolutely non-violent. He did not call on his followers to take up arms. Why? Because the meaning of his sacrifice had to work into the marrow of a people so that they would be appalled at the injustice done to them and moved to action. A blueprint for spiritual and inner revolution is first necessary and that took five generations of spiritual masters and Gurbani – from Guru Nanak to Guru Arjan - hence the idea that a moral revolution has to precede resistance and rebellion. Only then can one honestly issue a call to the people to pick up arms because all other means have failed. Dignity demands it. The sixth Guru, Hargobind, raised a militia, and every succeeding Guru, including the tenth and last, Guru Gobind Singh, maintained one. But they didn’t deploy it lightly or whimsically. The sixth and tenth Gurus fought many battles but only because war was thrust upon them. The ninth Guru, Tegh Bahadur, whose life and writings are the epitome of reason, calm, stoic and peaceful nature, in fact, earned laurels in battle as a young lad. Born Tyag Mull, in war he earned his new name Tegh Bahadur – the master of the sword. But as Guru he fought no battles, even though he had an armed militia at his beck and call. Instead, like Guru Arjan before him, he chose martyrdom for a cause that was not his but that of the Hindus – the downtrodden majority at that time. In essence he died for a basic right, the free expression of religion for all people. Guru Hargobind, the sixth Guru, was tested in battle four times. Yet, when the emperor Jehangir on whose orders Guru Arjan was martyred, made overtures for peace, Guru Hargobind responded most positively. Even though Guru Hargobind fought his battles against Muslims, he built a mosque for Muslims that still stands. He also ordered that enemy soldiers that fell in battle be buried according to Muslim rites. The tenth Master, Guru Gobind Singh, had many battles thrust upon him by both Hindus and Muslims. He fought them valiantly. His four sons were martyred. Yet when the emperor of the day, Aurungzib, put out feelers for peace, the Guru traveled to the other end of India to meet him. Unfortunately the emperor died before they got to meet. This history of the Gurus period that I have summarized along with Guru Gobind Singh’s life provide a clear model for the Sikh view of what’s a just war and how to fight one. How should we treat a defeated enemy? Combatants and non-combatants alike carry endless emotional baggage in war. Discarding it is not always a simple matter, but it is central to how one treats a fallen enemy. The one word answer from Sikh history is: Dignity. The classic example is from the time of Guru Gobind Singh when in the midst of battle, Sikh soldiers complained to the Guru that one Sikh, Bhai Ghanayya, was aiding and abetting the enemy by supplying drinking water to injured enemy soldiers. When summoned to explain, Ghanayya said that in a fallen foe he saw an injured human being and not an enemy. The Guru commended him and asked that in future he provide balm for their wounds as well. At an extremely trying time when his two older sons had been killed in battle and the younger two, barely seven and nine years of age, walled up alive by the enemy, Guru Gobind Singh wrote a letter in Persian, Zafarnamah (The Epistle of Victory) to emperor Aurungzib on the principles of war and peace, and the duties of rulers. A most widely quoted couplet from it bluntly states that when all other means have failed it is just and rightful to take to the sword (“Choon kar az hamaa heeltay dar guzesht; halal as burde(n) ba shamsheer dest.”) Keep in mind the operative words here: “When all other means have failed.” I see no enemy is the key to Sikh thinking – “Na ko berry nahi bigana”(Guru Granth, p 1299). Justice and atonement are central to Sikh teaching. Avenging injustice is critical. Revenge has no place in Sikh doctrine. “Avenge” and “revenge” are similar sounding words but with a world of difference in meaning. Often the distinction gets lost in the heat of battle but it remains crucial. Sikh ethics hold for strict accountability. Revenge is a form of wild justice, it shoots wildly. Justice aims exactly and exactingly. It is a distinction that must be kept in mind. In Sikh lore there is also a surprising line in Persian most likely from the poet Nandlal, a close associate of Guru Gobind Singh. He is reputed to have recommended for Sikhs to keep the name of God on their lips and harbor thoughts of war every day “Mukh meh har chit me(n) judh bicharay.” Looking at the totality of the Gurus’ teachings and our history in war and peace, I believe the interpretation here should not be quite so literal. This is not the place for a fuller analysis of the line but the idea of war here points to the enemies within the self that undermine us all. The Second Amendment endows Americans with the right to be armed. The meaning is to be prepared for war, not to engage in war needlessly, and not to strut around looking for a fight. The Sikh teaching on being armed (shastardhari) needs to be similarly interpreted. In the present reality, being intellectually, morally, mentally, spiritually as well as physically disciplined and prepared speaks of many different weapons and a different armory. As always, the most powerful weapon remains the mind. The Gurus were not pacifists, nor are the Sikhs, but Sikhi exemplifies certain conditions for rebellion and war. A moral revolution precedes resistance, rebellion and war. Non-violent methods of conflict resolution must be exhausted. You do not go looking for war. It must be thrust upon you. Wars are not to be fought for conquering territory, enslaving others or for economic benefit. Weapons are not picked up lightly. They are never to be used without grave and long consideration. Alternatives must always continue to be explored even during war. And arms must be laid down as soon as feasible alternatives appear. The pursuit of justice makes a just war. A fallen enemy is to be treated as one’s own, and non-combatants must be protected. Even so, forgiveness remains at the core of all actions. From such reasoning, I conclude that the Gurus exhorted Sikhs to fight everyday on the battlefield of the mind. This is a battle that needs to be waged every day. Wars become just, not because they are winnable or beneficent to us, not because they are ours, but because they are unavoidable, the cause is just and all other means have failed. I end as I began -- with Camus: "Don't wait for the last judgment - it takes place every day." _________________________ [I][B]This article is an edited version of a lecture delivered by the author at an interfaith forum titled, 'Resistance, Rebellion and Revolution,' hosted by the Sikh Research Institute in San Antonio, Texas, on July 7, 2011.[/B][/I] [B]Source:[/B] [URL]http://www.sikhnn.com/views/what-just-war-and-how-fight-one[/URL][/COLOR] [/QUOTE]
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