A festival is the celebration of the memory of some event or hero or seasonal fair or custom etc. Every nation and religion has its own festivals. The main basis of a festival is usually religion or change of seasons. Celebration of a festival includes dancing, singing, feasts, special foods, drinking etc. Sometimes, festivals are spoiled by hooligans and miscreants. East and west have different styles of celebration of festivals. In East, the festivals are celebrated as community or/and family feasts. In the West, most of the festivals have, now, become feasts of families and friends. Among the Muslims too, most of the festivals, except Id and Muharram, though religious and national celebrations, have also become a family affair.
In the Sikh Homeland several festivals are being celebrated. Most of them are strictly Hindu festivals e.g. Lohri, Holi, Dussehra, Diwali, Rakhri, Sangrand, Massiya, Pooranmaasi, Panchmi, Shivratri, Ram Naumi, Janam Ashtami, Ekadshi et. Punjabi Muslims too observe Id and some of them celebrate Muharram too. The Christians celebrate Good Friday, Easter and Christmas. Buddhists and Jains too observe their religious days.
As far as Sikh religion is concerned, there is no so-called festival in Sikhism in the general meaning of the term, because dancing and drinking are not a part of a Sikh’s culture. Most Punjabis, in general, do enjoy such festivities in more or less degrees.
The Sikhs, however, observe several historical and religious days. These days are celebrated by the Sikhs but they have different style of celebrating them. The Sikhs observe the birthdays of Guru Sahib and the martyrdom days of Guru Sahib as well as prominent Sikhs and the memories of the holocausts. Similarly, Khalsa Revelation Day and Miri Piri Day are too observed.
The Sikhs, though senior residents of Punjab (which is their homeland), don’t share festivals or historical days with the Hindus, because almost all the Hindu festivals are associated with their religious leaders or rulers. Perhaps Lohri is the only festival, which is not religious in nature. But, still, it has no background in Sikhism. Lohri as a festival did not exist before the eighteenth century. It came to be celebrated in the nineteenth and the twentieth centuries. There is no reference to Lohri in the Sikh history of the Guru period or Ranjit Singh period. The story of Rajput Dulla Bhatti is associated with the Moghul ruler Akbar’s period but Bhai Gurdas or Bhatt Vahis don’t refer to any such phenomenon. Even (Maharaja) Ranjit Singh’s court diaries don’t refer to celebration of Lohri (there are references to celebration of Holi, Dussehra and Diwali, but not Lohri). Celebration of Lohri might have been started by Brahmins in order to collect offerings, charity, gifts and alms from the people at the time of the birth of a son or on the occasion of a marriage in the families of their clients/hosts. The Sikhs knew of the martyrdom of forty Sikhs at Muktsar (December 29, 1705) on the first day of Magh month, 1762 Bikrami and they observed this martyrdom day at Muktsar but non-Sikhs never observed Lohri. Perhaps, in the second half of twentieth century, Lohri became a provincial festival of Punjab. But, with the passage of time, it has been restricted to those families whom a son (not a daughter) is born or where a young man (not girl) has got newly married.
Holi is a religious festival of Hindus. According to Hindu mythology, a woman, named Holika, tried to burn her nephew Prahilad, a saintly person, but was herself burnt and Prehlad was saved. This festival is celebrated in Maharashtra, Gujrat, Bihar, Uttar Pradesh, Madhya Pradesh and some Hindu dominated areas of other provinces of India. Some Punjabi Hindus too used to celebrate it during the time of Guru Gobind Singh Sahib. On this day, these Hindus sprinkle dye on their friends and relatives. Some hooligan Hindu boys try to sprinkle dyes on females, strangers and non-Hindus in order to tease them. Several times it has lead to clashes and riots. Guru Sahib told Punjabis not to join such nonsense and silly activities. He, instead, started Hola Mahalla, a festival of martial games. Guru Sahib did not want to Sikh-ize a Hindu festival. He, rather, wanted to stop a nonsense and silly tradition from becoming a festival in the land of the brave Punjabis. The Sikhs, since 1683, have been celebrating Hola Mahalla at Anandpur Sahib but, for the past few years, some foolish people have begun sprinkling dyes during the Hola Mahalla procession, apparently in contradiction to Guru Sahib’s command. Sikh Hola Mahalla included games like sword-wielding, horse-riding, polo, arrow-shooting, fencing, wrestling and not dye-sprinkling, drinking, dancing, eating, teasing, rioting. Sikh Hola Mahalla has its own discipline and ethics; it is not a Hola Mela (festival), it is Hola Mahalla.
Diwali is a festival of the Hindus. On this day, mythological Hindu king/god, Ram returned to his capital after an exile of 12 years. On this day, the Hindus worship fire and goddess of wealth. The Hindus celebrate this day by burning earthen lamps, playing fireworks, eating sweets, drinking alcohol, gambling and such like activities. Sikhism strictly prohibits all these activities. The Sikhs have nothing to do with this Hindu festivals. No Sikh ever celebrated Diwali till the first decade of the nineteenth century. It was only under the impact of his Hindu advisors and ministers like Khushal Chand and Dhian Sinh Dogra that Ranjit Singh began celebrating Diwali. The Brahmins convinced Ranjit Singh that when Guru Hargobind Sahib reached Amritsar after his release from Gwalior, it was Diwali day and the Sikhs lighted earthen lamps to celebrate it. Ranjit Singh was an illiterate person and he did not know Sikh history and philosophy. In fact Guru Hargobind Sahib, after his release from Gwalior Fort prison, reached Amritsar on December 28, 1620 and not on Diwali day. It is true that, the Sikhs of Amritsar lighted earthen lamps on that day. But December 28, 1620 was not Hindu Diwali Day. Secondly, Guru Sahib left Amritsar for Keeratpur Sahib in 1634-35, After this Amritsar remained in the control of Pirthi Chand Mina family. They were inimical to Guru Sahib. They would not have celebrated Guru Sahib’s release from Gwalior or his visit to Amritsar. Minas might have celebrated Hindu Diwali not Guru Sahib’s release or visit to Amritsar
One may ask that the Sikhs used to gather in front of Akal Takht Sahib on each Diwali and Visakhi day and Diwali was celebrated by Bhai Mani Singh in 1733. It is true that the Sikhs used to gather in Amritsar or elsewhere twice a year. During those days, there were no calendars but the Hindu priests used to circulate these dates of the Hindu festivals. It was easy for the Sikhs to know about these dates and hold gatherings. Otherwise, there was no question of celebrating Diwali or Visakhi. The Sikhs used to live in their hideouts in the hills, deserts, forests etc.; hence they could not get information about days or dates. They had to depend upon popular events, which they could find out or know about even in their hideouts. Further, there is no reference in the Sikh history that the Sikhs ever played fireworks or lighted earthen lamps. It was an attempt by the Hindu ministers of Ranjit Singh as well as the Hindu Mahants (managers) of Darbar Sahib that they began lighting earthen lamps at Darbar Sahib on the Hindu Diwali day. The impact of the Hindu ministers, on Ranjit Singh, was so strong that he used to take every decision under the advice of the Brahmins. Sant Singh, the chief priest of Darbar Sahib, was more of a Hindu than a Sikh. The statue of the mythological Hindu god Ganesh could be seen on the main gate of the residence of Sant Singh. These elements were successful in fooling the Sikhs to celebrate Diwali at Darbar Sahib. Otherwise Sikhs have nothing to do with the Hindu Diwali. (Let us see when stupid Sikhs stop celebration of Diwali at Amritsar or elsewhere)
Rakhri (or rakhi) is another Hindu festival. On this day the Brahmins used to tie a Sutri (a Hindu religious thread) on the wrist of their Jajman (host, client), pray for their welfare and get some donation/offerings. Later, in the memory of an event of war, the Hindu women began tying thread on the wrist of the arms of the soldiers signifying that they will defend their land. It was much later that the Hindu ladies began tying a Rakhri on the wrists of their brothers with a hope that they shall defend their sisters at the time of a crisis. Logically speaking, it is a nonsense custom as every brother must help his sister at the time of an emergency or crisis. If, somehow, she can not tie a thread on the wrist of her brother, does it mean that he has no responsibility or obligation for his sister ? Secondly, do all the Hindu brothers help their sisters? Perhaps not! Hindu brothers can be seen fooling cheating, beating, killing their sisters for property and other reasons; and it is not uncommon. Thirdly, the history of the Punjab, as well as India, proves that when Ahmed Shah Durrani attacked India, he forcibly took more than twenty thousand young Hindu girls form India to sell them in the streets of Gazni (Afghanistan). The Hindu brothers, who had an obligation to defend their sisters, remained silent observers to kidnapping and rape of their sisters whereas the Sikhs wearing Karas, put their lives to risk and saved these girls. It is shocking to know that when these girls reached their homes their brothers showed hesitation in welcoming them home in fear of wrath of Ahmed Shah’s soldiers. Hence, even Hindu Rakhri is just a show, exhibition and hypocrisy.
There is nothing like Rakhri in Sikhism. There was no Rakhri at the time of Guru Nanak Sahib otherwise Guru Nanak Sahib would have criticised it like he condemned Janeo. Some propagandists have concocted a false story of Guru Nanak Sahib getting a Rakhri tied from his sister Bebe Nanaki. It is a sheer lie. Such a story does not exist in any of the Sikh histories. Conceptually speaking, Sikhism does not believe in exhibition of brother-ship in this style. A Sikh is a defender, not only of his own sister but also of each and every female who is in need or is in distress.
If a Sikh ties a Rakhri on his wrist, he is Moorakh, Mugadh, and Gawaar (foolish, ignorant, and rustic). To tie a so-called Rakhri on the hand wearing a Kara is a gross insult of the Kara. Such a Sikh can be called phoney, hypocrite, and base. A shaved or trimmed beard is considered as a slur on the face of a Sikh, similarly, Rakhri too is a shame for a Sikh. A Sikh with a Rakhri or Janeo (the Hindu religious thread) might be a follower of Ram of Krishna but he can not claim to be a genuine Sikh. Similarly, a sister, who ties Rakhri on the hand of a Sikh brother, is, in fact, responsible for insulting his religion.
Visakhi (in Hindi Baisakhi) too, like Diwali, had been chosen as a date for the meeting of the Sarbat Khalsa (the Sikh Commonwealth) because it was easy for the Sikhs to know about this date while they used to hide themselves in forests, deserts, hills and other hideouts. It may be questioned as to why Guru Gobind Singh Sahib revealed Khalsa on that (Visakhi) day. The answer is simple. As Bikrami calendar was in use in those days the people could know about the main events and dates, except for the first of Bikrami calendar months. Secondly, the first date of any month or Visakhi etc. had no importance for Guru Sahib. Had Guru Sahib considered importance of Visakhi or a Sangrand, they would have laid foundation stone of the cities of Amritsar, Tarn Taran, Keeratpur, Kartarpur, Chakk Nanaki, Paonta Sahib, Anandpur Sahib etc. on Visakhi day. Similarly Guru Sahib would have held first Parkash (opening and recitation) of Guru Granth Sahib on Visakhi day. All the above-mentioned events took place on dates which were neither Visakhi, nor Diwali, nor Maaghi nor first of any month (the Hindu Sangrand).
But, if the Sikhs wish to celebrate the event of the Revelation of Khalsa, why should not they celebrate it every year on the date of actual revelation i.e. March 29. If Bikrami calendar was popular in 1698-99, now it is the Common Era Calendar, which is in common use. It is Common Era (C.E.) and not Christian Era. It is not “A.D.” (as Christians call it as “the year of their lord, Christ”). Non-Christians don’t call it Christian Era. They call it Common Era.
The Sikh celebration of Khalsa Revelation day too is not like an ordinary fair. It should be in accordance with the Sikh culture i.e. singing of hymns, taking Khande Di Pahul (initiation), religions discourses, missionary activities etc..
Sangrand is the latest infiltration into Sikh culture. It is sheer Hindu ritual. Sangrand is the first day of the Bikrami calendar. On this day, sun enters a new sign of zodiac. For Hindus it is an auspicious day/moment. It is, in fact, the worship of Sun-god. Sikhism strictly forbids worship of mythical gods and goddesses. A Sikh can worship only the Almighty, hence observing Sangrand is an anti-Sikh activity. Of course, there is Barah Mah in Guru Granth Sahib. it is a poetic form explaining a timetable for a human being’s worship and remembering the Almighty. Guru Sahib did not choose this poetic form to support Sangrand as he has said in very clear words (in the same hymn), “one who considers auspicious-ness of day or date is an ignorant idiot.”
The omens regarding the days, lunar and solar times,
only the foolish and idiots observe them. (p. 843).
Like Sangrand, Poornmaasi, Massiya, Panchmi, Solar and Lunar Eclipse have nothing to do with Sikhism.
Some Gurdwaras, where un-Sikh like code of conduct is still observed, since the days of Hindu Mahants (managers), Sangrand is being observed every month. It is, in fact, sacrilege of Gurdwaras. It needs to be stopped.
The Sikhs have their own festivals i.e. Gurpurabs and martyrdom days. The Sikhs should not celebrate non-Sikh or anti-Sikh festivals. Even Gurpurabs and martyrdom days are to be observed in accordance with the Sikh code of conduct. Strictly speaking, it is improper to call the Sikh celebrations as festivals, they are Gurpurabs and Shaheedi Jorh Melas and Sikhs sing hymns, recite religious poems and martial ballads, remember their history and participate in the Sikh national (martial) games on these occasions.
(Dr Harjinder Singh Dilgeer)