The Seminar was inaugurated by Singh Sahib Giani Trilochan Singh, Jathedar, Takht Sri Kesgarh Sahib, Anandpur Sahib.  In his inspiring address delivered in chaste and flawless Punjabi, he said that Sikh martyrs were heroes, who, as defined by Kabir, are those who fight for the cause of the weak or their faith, and suffer getting cut limb-by-limb, but never flee the battlefield1.  Quoting Bhai Gurdas2 , who said that among myriad other qualities, a martyr possess unlimited patience, complete faith in God and freedom from superstition and fear.  A martyr is never afraid of death.  Rather, he looks forward to it, considering it as his right in a noble cause.3 Referring to the high spiritual status of a martyr and obviously with Guru Arjun in his mind, Singh Sahib said that a martyr has no ill will even for his enemies, who inflict suffering and death on him.  Even when seated on a hot plate, the martyr sung :

Put away from my mind is envy of others …
None now is our foe nor a stranger
With all are we in accord.4

Dr Kirpal Singh who delivered the Keynote Address set the trend of discussion.  Dealing with etymology of the word ‘martyr’, he explained :
“Martyr is a Greek word, which means witness.  Its translation shahid is of Arabic and Persian origin which also, according to the Steinga’s Persian-English dictionary means witness or martyr.  A martyr is considered to stand ‘witness’ to truth.  The shahid is one who, by the supreme sacrifice for his faith, bears witness to its truth.  A martyr is generally defined as one who chooses to suffer death rather than renounce his or her faith.  The term ‘martyrdom’ is not identical with death.  Persons die of various causes on which they have no control or from which they have no escape.  Martyrdom, on the other hand, is offering one’s life for some noble principle knowingly and deliberately.”

He made a brief reference to the concept of martyrdom in Christianity and Islam :
“In Christianity, physical death is not essential to martyrdom.  As Saint Jerome states, ‘It is not only the shedding of blood that is accounted as a confession.  The spotless service of a devout mind is itself a daily martyrdom.’ Saint Thomas Aquinas (1274) a theologian, too, considers that on physical plane, ‘Martyrdom consists in the right endurance of suffering unjustly inflicted’.”

Recalling the Muslim tradition, he said :
“In the Muslim tradition there had been several celebrated martyrs among the prophet’s descendants and followers.  The most important was Imam Hussain, son of Caliph Ali and grandson of Prophet Mohammad (son of his daughter, Zohra).  He was killed in a battle and was buried at Karbla.  The cause of conflict was that he refused to acknowledge Yazid as lawful Khalifa.   Among the Sufi saints there had been a number of martyrs who were tortured to death because of their so-called unorthodox actions.  Shams Tabriz was sentenced to be flayed alive in 1247 CE, because he raised a dead person to life, which was considered disobedience to God.  Mansoor Hallaj (Shaikh Hussain Halley), was another celebrated martyr who was sentenced to death for proclaiming ‘Anul Haq’, viz., ‘I am God’ by the Khalifa of Baghdad in 919 AD.8   Like so many other terms, viz.,”
With this brief background, Dr Kirpal Singh dealt in detail with the concept of martyrdom in Sikhism.  He said that like so many other words, the term shahid had come to India from Semitic culture.
In Sikhism, a shahid enjoys a unique status.  The high value placed on matyrdom in the Sikh faith is evident from the fact that all Sikhs remember their innumerable martyr, in daily ardas.
Dr Kirpal Singh asserted that martyrdom was basic to the Sikh faith.  Guru Nanak’s call leaves no doubt about it :

Should thou seek to engage in the game of love,
step into my street with thy head on thy palm.
While on to this stepping
ungrudgingly sacrifice your head.5

He reproduced numerous other quotations in which Sikhs earnestly seek to sacrifice their lives in the noble cause expounded by their Gurus.
Dr Kirpal Singh also recalled the series of martyrdoms which started with the martyrdom of Guru Arjun.  He pointed out :

“It is perhaps unique in the world history that one family should have given so many martyrs.  The family of Guru Ram Das, the fourth Sikh Guru has provided a number of martyrs to guide and inspire the people.  His son, Guru Arjun, was the first martyr among the Sikh Gurus.  Guru Arjun’s grandson, Guru Tegh Bahadur fell martyr to religious fanaticism of Aurangzeb.  He laid down his life for the freedom of faith of the Hindus.

“Guru Tegh Bahadur’s grandsons, Sahibzadas Ajit Singh, Jujhar Singh, Zorawar Singh and Fateh Singh, also become martyrs.  The former two grandsons fell in the battle of Chamkaur, and the latter two were bricked alive in a wall at Sirhind and subsequently killed.  Guru Gobind Singh attained martyrdom while in Nanded.”

Inspired by the examples of the Gurus, Sikhs shed the fear of death and never hesitated to sacrifice their lives in the defence of their faith and the defenceless.  Examples recounted in the keynote address are Baba Banda Singh Bahadur and his 700 companions, Bhai Mani Singh, Bhai Taru Singh, Baba Tara Singh Vani, martyrs of the two Ghallugharas, Baba Deep Singh and numerous other shahids who died defending the holy Harmandir Sahib in the 18th century.  The ranks of Sikh martyrs continued to swell during the 19th and 20th century as well.  Particular mention was made of Bhai Lachhman Singh and his jatha of 200 Sikhs to Sri Nankana Sahib, who courted martyrdom in the struggle to free the shrines of the Sikhs at Nankana Sahib in 1921.

Dr Dharam Singh agreed that the term shahid came to India with the advent of Islam.  That does not, however, mean that there were no martyrs in India during the earlier period.  He argues :

“When the Aryans invaded India, the Dravidians might have given them a good fight, and many on both sides might have fallen fighting.  The Aryans who soon dominated the Indus Valley civilization and propagated the Vedas as the fountain of an emerging civilization, might have felt that their fight was for a cause, and the truth of that cause they were strongly committed to.  The same would have been the case with the Dravidians.  However, in ancient Indian tradition there was no particular or specific word to refer to one who fought and died for a cause, or for certain values.  Even in the Bhagavad Gita such a death has been eulogized, but still there is no word to denote a shahid.  Also, in the Indian religious tradition, we find a significant role for divine intervention in a fight between Good and Evil.  In this fight, the evil and the evildoer meet their end, but in place of the person who fought and died for the sake of Good the credit invariably goes to divine power.

“During this while, the followers of non-Vedic indigenous faiths, the Jains and the Buddhists, were persecuted at places.  No doubt, these different traditions soon forged unifying ties by connecting their respective deities into relationships.  This created amongst them a spirit of accommodation and tolerance.  Still many might have suffered privation, and even death, for their commitment to a righteous cause during the Aryan struggle for supremacy.  But in all such struggles, there was always supposed divine intervention on behalf of the Good, thus minimizing the significance of human suffering and sacrifice, and giving credit for everything to the divine.  That is perhaps why there has been no Indian equivalent word for shahid or shahadat.”

Referring to the martyrdom of Guru Tegh Bahadur, he says he made the supreme sacrifice for the sake of another faith he himself did not share, and thus raised the concept to new heights setting a unique example in history.  He says :

“Thus, Guru Tegh Bahadur took up cudgels on behalf of the hapless Hindus on his own; it was more for redeeming freedom of faith for people irrespective of the religious tradition they belonged to.  In the Indian history and folklore, he has always been remembered as the protector of the Hindu faith – a unique example of its kind in the history of mankind.  Interestingly, there are several Sikh scriptural hymns criticizing janeu and tilak which the Brahminical class had begun to consider an end in themselves, thus giving precedence to form over the spirit of religion, but the Guru stood for freedom of belief and practice for everyone.  The religious history of mankind provides no second example of a spiritual leader laying down his life for the people belonging to a religious tradition other than his own.  Second, the Sikh Gurus had nothing against Islam as such, and the Sikh scripture unequivocally states that the scriptures of neither the Indian nor Semitic religions can be called false, rather false are those who do not reflect on them.  Had the contemporary political situation in India been the other way round, Guru Tegh Bahadur would surely have made the same sacrifice for the sake of Muslims.”

Dr Hakam Singh compares the concept of martyrdom in different religions.  “Buddhism neither believes in heaven and hell, nor does it profess violence (it believes in ahimsa), therefore, the idea of martyrdom in any form is completely absent in this faith.  ‘In Hinduism also the concept of martyrdom seems to be absent.  Sanskrits, the language of the ancient Vedic (Hindu) religion does not even have a word equivalent or close (in meaning) to martyrdom.  Swami Ram Tirath thinks that in Hinduism human life was considered as a gift from God, and, therefore, too sacred to be glorified when sacrificed for any human endeavour.

“In Judaism the interpretation of the concept of martyrdom seems to be somewhat different from other Semitic faiths.  It simply means ‘standing up to the principles of faith, even when one has to face hardships and oppression.  The famous episode of ‘Masada’ where all Jews preferred to commit suicide rather than boldly fight the enemy in the battlefield, amply illustrates this point.

“The inception of Christianity came as a result of death, by torture of Jesus Christ.  This event is considered by the followers of this faith as the highest act of martyrdom.  Christianity is thus predicated around the concept of triumphing over death as Jesus did.  Under such circumstances it stands to reason why the concept of dying for one’s religion would be given so much importance.  Thus, by fourth century (CE) the idea of dying for Jesus Christ had morphed into the idea of martyrdom in which dying for one’s faith was considered not just a duty (because it was emulating Jesus) but an honor and a privilege.

“This simplistic explanation, however, ignores one important psychological reason for exaltation of such a death to such a high level.  Among Christians it is a firm belief that Jesus sacrificed his life to wash off the sins committed by humanity through Adam.  Thus he is responsible for interceding between God and the faithful (atonement).  All a believer has to do is to confirm faith in Jesus, and he shall have a seat reserved for him in heaven.  Psychologically, it introduces a guilt complex (all Christians are indebted to Jesus for what he did and what he will do for them in the hereafter) which is the driving force for Christians to emulate Jesus Christ and embrace martyrdom.

“With the beginning of Islam came the Arabic word shahada or shahadat which is conceptually similar to the word martyrdom, but has even broader meaning.  It means to see, to witness, to testify or to become a role model.  This word is inseparably associated with the Islamic concept of jehad or holy struggle.  A shahid (shaheed) is, therefore, a person who in struggle (jehad) witnesses the truth, and stands by it firmly to the extent that not only he testifies to it verbally, but is prepared to fight for the truth and, if necessary, give up his life and thus become a role model for others.”
In essence, according to Islam, martyrdom applies only when it is preceded by jehad which is an inclusive struggle for the truth (the way the truth is interpreted in this faith).  A person involved in jehad (a mujahid) always dies the death of a martyr even if he does not fall on the battlefield, as long as he stays loyal to the truth and stays ready to fight for and defend the truth at all costs.

“Promise of reward for martyrdom in Islam is more specific, including, inter alia,

• Forgiveness with the first drop of his spilt blood.
• A guaranteed place in paradise with a celestial crown on his head.
• Availability of seventy two virgins.
• Authority to intercede for seventy two of his relatives.”

Dr Hakam Singh concludes :

“Sikhism: Sikhism elevated the concept of martyrdom to new heights when Guru Nanak, the first prophet said:

Should you have an urge to play the game of love,
step into my lane with your head placed on your palm.
Once embarked on this path,
Hesitate not to sacrifice your head.

Guru Nanak did not offer any rewards or enticements for playing the game of love even at the cost of one’s life.  Also, there is no guilt complex among Sikhs because none of the Sikh Gurus gave any promise of intercession for any one who expressed unconditional full faith in Sikhism.  Whatever one sows, so does he reap.6

Also:
‘(in this age of Kali) One gets retribution for what one does.
No one gets caught in anyone else’s place’.7

“Furthermore, Sikhism does not believe in sinful birth of human beings.  Love for God and Guru, or staying steadfastly on the path that leads to the Supreme Reality, is something that is beyond the idea of any rewards corresponding to attainment of paradise full of virgins.
“Sikh history is full of examples where all kinds of worldly rewards and even promises of paradise (after death) were offered but the Sikh martyrs summarily rejected them for the sake of love for their Guru and God.”
Sardar Bhagwant Singh Dalawari explained the philosophic basis martyrdom in gurbani and referred to the glorious heritage in contrast to the present degeneration.  He  laments :

“The shenanigans of our so-called political leaders, jathedars, and even intellectuals, have now proved to be our undoing.  Not only have we become victims of material degeneration and personal pelf and illegal and immoral pursuits, but we have also thrown up leaders who are willing to sell themselves, sell the panth, for the sake of ministerships, illegal gratifications and other temptations.  So, the concept of martyrdom or even righteousness has been forgotten.  Ordinary Sikhs, too, have become paraders of ostentatious living, black money, 5-star culture with total alienation from the Guru’s word and Guru’s way of life, and our Sikhi is now only the external display of ill-gotten wealth, dubious grandeur and dishonest practices.  The rot has been strengthened by Babas of deras, whom even our political leaders pay obeisance, and who benefit from their nefarious activities.  Jathedars have become political tools of their political masters in the SGPC or DSGMC, members of whom have come to occupy seats of power by bribery, corruption and winning the voters.  Where is then the question of martyrdom and selfless sacrifice?”

• “Firstly, the concept of Martyrdom is to be analysed with righteousness as the base for living.  And the strength is to come from commitment to honesty, truth and faith in God.
• Secondly, the selflessness has to be the hallmark, in all circumstances, when a Sikh lays down his life for a cause.
• Thirdly, no circulation or a hankering for recognition is taken into consideration.
• Fourthly, the credit for all kinds of sacrifice and the ultimate willingness to die, has to be part of a training to be uncompromising in defiance of tyranny, and
• Fifthly, no temptation, no one-upmanship, no chicanery and no hoodwinking should deflect a Sikh whose commitment to righteousness is total and irrevocable.”

Sardar Gajinder Singh explained that the idea of sacrifices is distinct from the principle of martyrdom, shahadat.  He says : “The idea of sacrifice is distinct from the principle of martyrdom, shahadat.  The ritual of sacrifice is an ancient act of religiosity, which has been present in a different context in the Indian thought, but in its present form, it was mooted by Guru Nanak.  Till then, the Indian thrust was on sacrifice as an invocation.  The rationale of sacrifice was personal.  The brave man dashed out to fight and die to become amar (immortal).  The woman committed satti as a sacred duty of her widowed state to gain benefits in her next incarnation.  One sacrificed his body in a religious frenzy, because he expected thereby to gain spiritually.  The satta and the tantric invoking the black powers of Sakti offered, as a sacrifice, the innocent child or adult, luring him to the venue of sacrifice for attaining personal gains in the present life as well as in future.  These practices which are still part of the curriculum of many sects, were rejected outright by the Guru as of no avail in gaining spiritual or physical strength or mundane benefits.”

• Love of God leads to love of His creation.
• Total submission to His Will is the way of love.
• A person is free to choose this faith of love.  There is no compulsion.
• The choice is based on reasoning and contemplation.

She holds the view that all sacrifices made by Sikh martyrs were inspired by Love.

In the end, I wish to record my gratitude for generous help rendered by Dr Birendra Kaur and Sardar Inderjeet Singh, in the compilation of this report including valuable advice on its format and content, besides proofreading.  Mr Ramesh who typed the manuscript also deserves sincere thanks.