Degh-tegh-fateh Leads Humanity To Ultimate Victory

D S Gill Chair IHRO · March 17, 2006

Degh-Tegh-Fateh leads humanity to ultimate victory

The Persian wording of Baba Banda Singh Bahadur’s seal reads as Degh-O-Tegh-O-Fateh Nusrat-Be-Darand, Zaafat Az Nanak Guru Gobind Singh. ‘The ever-expanding prosperity, the strength of arms and continuous victory and common well-being, are all guaranteed to humankind by the Guru, Nanak- Gobind Singh.’ Thus, the slogan ‘Degh-Tegh-Fateh’ has a definite mission in Sikhism. Material prosperity and spiritual advancement should go hand in hand and work in such a way that they should assist each other in their respective growth and in finding out a satisfactory solution to their respective problems in a collective effort.

The doctrine of Degh envisages a society which is materially satisfied, but which is guided by ethical and moral principle. While in a similar way, the doctrine of Tegh envisages a righteous rule- the rule of social, economic and political justice, having morality (based on Gurbani) as its chief motivating force. It also aims at either reforming the existing rule (if it is corrupt and unrepresentative) through moral force or to replace it by a ‘just rule’ with the help of sword in larger interest of humanity.

Degh is a Persian word, meaning ‘a large pot’ for cooking food. In Guru Granth Sahib, this term has been used by Guru Nanak to denote ‘infinite generosity of earth that sustains and nourishes every creature on it. During Guru Gobind Singh period, the term was commonly used for Langar, that is, ‘community kitchen’ that serve food to all without any distinction of caste, creed and colour. It is also used for krah-parsad or parsad (holy pudding). In its temporal sense, Degh implies the material welfare of an individual as well as of the whole society (material satisfaction of human life). It acquires greater importance in the field of ‘social equity’ since it does away wall all distinctions of caste, creed etc. Thus, we find the remedy of untouchables through the doctrine of Degh.

Tegh too is a Persian word meaning ‘a sword’ or sham sheer. In Sanskrit, Tegh means a Kharag, Kirpan, Talwar or Bhagwati etc. In Sikhism, the synonymous word for Tegh is Kirpan. The use of Tegh as a weapon for armed resistance highlights its utility aspect whereas its use as a symbol of force, self-respect, freedom, justice and sovereignty points out its moral aspect or its real values. Various Rehatnamas and Guru Gobind Singh lay stress upon the wearing of Kirpan as a weapon and other arms as an essential part of the Khalsa faith. In Zafarnama, the Guru highlights the importance of Kirpan as a weapon, in words: ‘When all peaceful means to defend righteousness fail, then it is right and lawful to take the sword in hand.’

Martial attributes have been assigned to God in both Guru Granth Sahib and Dasam Granth in Sikh faith. There God has been described as the Mighty Force, the Saviour, the Protector and Destroyer of evil etc. In Guru Granth Sahib, God has been spoken of as Asursinghar (Killer of devils). In Dasam Granth, God has been spoken of as Mahakaal, Sarbkal, Sarbloh, Bhagwati etc. McAuliffe stresses this divine importance of sword, saying ‘God subdues enemies, so does the sword, therefore, the sword is God and God is sword.’ Guru Gobind Singh’s God is Mighty Power (All Steel) and Khanda (double-edged sword) whose one edge represents God’s temporal power and the other His spiritual power.

But, at the same time, fifth Guru, Guru Arjan Dev, speaks of calm and pacific nature of the Sikh faith, yet we find references in the composition of Guru Granth Sahib which show great emphasis of Halemi Raj (Righteous rule) in which none is to be victimised and which is to be established either by replacing the existing rule or by transforming the same under the guidelines of Dharam.

In ordinary life, religion never preaches the use of force but force serves as an essential means when it becomes necessary to protect righteousness. In view of Dr Radhakrishanan, force derives ethical sanction when is to be used to restore justice and to ensure positive social functions as “an unarmed idealism can not subdue evil.” And it is very clear from the Sikh history that when the sixth and tenth Gurus chose the path of force, it was done only to defend righteousness and also as the last alternative after the noble sacrifices made by the fifth and ninth Gurus had failed to change the brutal hearts of the then Mughal rulers of India. Thus, the importance of ‘righteous war’ (Dharam-Yudh) in Sikhism. Again, the statement of Dr Radhakrishanan that “saintly souls can not use force for all their passion are killed”, does not hold true in the case of Sikh concept of Dharam Yudh, where saintliness is held to be the primary requirement for a person to qualify him for the use of force in support of righteousness. Apparently, as he says: “It is dangerous to be non-violent out of the fear for the consequences of violence.” Similarly, due to the changed socio-political situation in the later times, Mahatma Gandhi had to remark: “Where the only choice between cowardice and violence, I advise violence.”

Further, the integration of Degh-Tegh-Fateh envisages a society, which is a spirito-socio-materio-ethico harmonised society. We find an undaunted and continued struggle to establish this ideal society in Sikhism, which should be materially and spiritually sound and are fully alive to the fundamental importance of justice in every walk of life.

This ideal was shaped by Guru Gobind Singh through the maxim- Degh-Tegh-Fateh, the responsibility of which was enjoined on the Khalsa. It is very encouraging that the younger Sikh generation sees a definite mission in this slogan (watchword) of the Guru for attaining glorification of the Sikh Nation.

D S Gill