#Ranjit-Singh | [Instagram: @ranjitsingh.ma](https://www.instagram.com/ranjitsingh.ma/) | [Substack: @ranjitsinghma](https://substack.com/@ranjitsinghma) | --- Also available to listen to on | [YouTube](https://www.youtube.com/watch?v=rgS3I-fK9k0) | [Substack](https://open.substack.com/pub/azadism/p/punishment-for-beadbi?r=1q3ye1&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true) | --- # Disclaimer This output explores the punishment for Beadbi as a personal set of opinions following on from the conclusions set in the [Death Penalty Debate](https://bungaazaadi.com/Raajniti+Vidya/Law+%26+Order/Death+Penalty/Death+Penalty+Debate) document (as of 18/12/2023). As with all of our outputs, this piece represents the opinions of the author only, and not the whole Bunga. However, scrutiny is more than welcomed. Anything said here is up for being contested (respectfully) and you are encouraged to articulate your counter-arguments and/or feedback by emailing us at [email protected]. Before we begin, it is crucial to understand that when I am talking about the Death Penalty, I am talking about the decision as to whether or not it is justified to kill someone for a crime after they have been apprehended and are no longer able to cause further harm. I am not referring to killing someone evading, resisting capture, or being caught in the act of a crime when talking about the Death Penalty specifically. Please keep this distinction in mind!       I also again want to stress that this is all my personal opinion and I am offering it as something to contribute towards your own Vichaar process. I am not a Dera Baba who you must accept every word of like a sheep. You can question and grill me on any of this.   --- **Part I** # Beadbi, who decides? Firstly, let's start with who gets to decide what is classed as "Beadbi"? There are some things we can all pretty much agree on, for example the intentional destruction or damaging of Saroops are pretty clear cut. However, it starts getting a bit trickier when advocating for punishment on the basis of "respect". The reason being is that what constitutes as "disrespectful" is not an objective measure. It depends heavily on culture, upbringing, personal family values and individual experiences. This makes the concept of "respect" less acute in its application than something like destruction, which can also be classed as a respect violation, but can be more objectively assessed as a property violation (which I'll talk a bit more about later). What person A constitutes as "disrespect" may be different to person B. Obviously, there are some more objective indicators that most people can agree on as I mentioned previously with destruction; but can you see how monopolising the decision making in some singular authority can present problems in of itself? Hence, answering the question of "who gets to decide" is an important precursor discussion that must be considered seriously. And if you say something as silly as "the Akal Takht" (i.e the current corrupted SGPC "Sarkari" pseudo-papacy that are currently swatting the Khalsa's parliament building) then you have proven to me you are not capable of having this discussion. Read this post if this is you before moving on: - [Sikhs Have No Pope](https://bungaazaadi.com/Khalsa+Revival/Khalsanama/Khalsa+Status/02+Sikhs+Have+No+Pope) --- **Part II** # Sargun vs Nirgun This is an important concept that I don't think gets talked about enough and is overlooked. There seems to be a lack of general understanding regarding what our current Guru exactly is. Too often do I see lists of Sikh Gurus missing out the Guru Khalsa Panth for instance, often from Sikhs themselves! This is a tragic display of our Panth’s lack of awareness of our own traditions, but for more on this specific Vichaar, I encourage readers to view this post on the topic: [The Khalsa Is The Guru](https://bungaazaadi.com/Khalsa+Revival/Khalsanama/Khalsa+Status/01+The+Khalsa+Is+The+Guru) It is imperative to understand the following things: 1) **GuRu = Darkness to Light — "Enlightener”** What exactly the "Guru" is. It is not just a word for "teacher" as it is so poorly translated into these days. "Gu" means darkness (representing ignorance) and "Ru" means light (representing wisdom and knowledge). Therefore a GuRu could be seen more as a verb than a noun and describes a process of bringing light into darkness — enlightenment! The way it is used as a noun is to denote specific individuals who embody this verb and are able to share it with others. When we believe in the Gurus, we are not revering the flesh body and bones, we are revering the the very thing that is enlightened to itself — Ik Onkaar, for which the vessel is a conduit for. That vessel does not always have to be a single human body either. 2) **One GuRu, Many Vessels** Which brings us on to the second point. Technically, there isn't 10, 11, or 12 Gurus. There is only one Guru that passes its metaphorical "light" from one vessel to the next. This is known as Jotijot — passing on the light (jot) to another, like a lit candle lighting another. 3) **Guru Granth & Guru Panth** For most Sikhs, this process is traditionally accepted to have occurred 10 times as the "Gurgaddi" (Guruship) was passed on through Guru Nanak to Guru Gobind Singh, and then something special happened — the Guruship passed on to a non-human vessel and decentralised amongst many conscious Sikhs. Most Sikhs today are consciously aware that the Gurugaddi was then passed onto to the Guru Granth Sahib (Shabad), but for some reason forget about the Gurgaddi given to the Guru Khalsa Panth. Therefore, it must be stressed that the current Guru for most Sikhs who accept and believe in the mandates of Guru Gobind Singh, is both in the form of the Guru Granth Sahib and the Guru Khalsa Panth. 4) **Nirgun and Sargun** Lastly, there is the concept of Nirgun and Sargun mentioned in Sikhi. Nirgun refers to formless (no qualities, attributes), whereas Sargun refers to the opposite as tangible realities that possess qualities, attributes and forms. This is then how we can describe the seemingly dual nature of the Guru and the "vessel" I have been using as a placeholder [1]. The underlying Guru nature is the Nirgun aspect, whereas the outward "interface" / vessel is the Sargun aspect. Applying this to the Guru Granth, the Sargun Saroop (form) is the physical "book" with the pages and ink etc we see enthroned in Gurudware (sort of, I have a personal qualm with this which will be covered later in this piece). During the time of the human manifestations of the Guru, the human bodies of Nanak→Gobind were the Sargun Saroop, but the inner Guru nature that was passed on between them (and eventually to the Khalsa) was the Nirgun aspect. So now given the above clarification of my own personal understanding, we can tie this back to our discussion on Beadbi. Beadbi of the Sargun Saroop of Guru Granth Sahib occurs when there is destruction or damage done to the physical Granth, and/or any subjective respect-based additional factors we may apply. However, it is crucial to understand that despite what may happen to the Sargun aspect, the Nirgun aspect is unaffected. The Guru is not just the Sargun and so no one can ever "destroy" the Guru via physical harm. Nirgun Beadbi is slightly more obscure, but in my opinion, far more common yet ignored. How do you commit sacrilege to something that is formless? Through degrading its philosophical status. This occurs when Sikhs themselves take the Guru for granted and blindly ritualise the experience of having its Darshan. Everyone goes to the Guruwara and bows their head, but how many know and understand what the Shabads being read are revealing? How many just simply go in, smack their head on the floor and leave? As someone said recently, people have reduced the Gurudwara experience into a “headbutt buffet”. In small Gurudwaras who may do Sukhasan early and place the Saroop in Sachkhand, it is not uncommon to see Sangat arriving later come and just Matha Tek to an empty palki not having a clue. But the greatest dishonour to the Shabad is when Sikhs do not make effort to read it, learn from it, sing it or hear it being sung. If you are bowing to it but do not take Sikhiya from it and apply it to your lives, then you are making it into a Moorti (idol). This is the exact Bhamanvaad the Gurus in their human Sargun forms came to urge us against! This sort of Nirgun Beadbi happens everyday and we need to be equally against this also.c In my opinion, blind literalism is also a form of Nirgun Beadbi as well. Particularly the manipulation of Gurbani or doing mental gymnastics to justify your Baba's or offshoot tradition's interpretations and then impose it on everyone as if it is the only legitimate perspective all Sikhs must have. The Guru is Jagat Guru, for all the world and hence resonates with each individual Sikh, specifically at their own level. Bani is designed in such a way that different parts will be more or less relevant to you depending on your own level of understanding and life experiences. This may change over time and hence why so much of true Sikhi is about the development of a personal relationship between the Guru and the Sikh. The [introduction of the Azadist Manifesto](https://bungaazaadi.com/Raajniti+Vidya/Azaadnama/Azadist+Manifesto/00+Introduction) covers this Vichaar extensively and I encourage you to read that for more detail on this. This concludes the preamble in preparation for the next part. --- **Part III** # Punishment for Beadbi Before we discuss this, I must remind you of that important caveat to this whole debate that I mentioned in the beginning which is that the "death penalty" is the decision to execute someone for a crime after they have been apprehended and are no longer able to cause further harm. I am not referring to killing someone evading or resisting capture, or being caught in the act of a crime when talking about the death penalty specifically. In light of the recently released [write up on the death penalty debate](https://bungaazaadi.com/Raajniti+Vidya/Law+%26+Order/Death+Penalty/Death+Penalty+Debate), I want to now explore why death may not necessarily always be the appropriate punishment for perpetrators of Beadbi. Some of you may have an instant allergic reaction to that, but I implore you to hear out the following arguments to at the very least see it from my perspective. I too used to believe up and till recently that giving a death penalty should be a common sense, even an obvious consequence of such an action. But a short while before the Darbar on this I started to have doubts and became undecided. Since that Darbar and hearing out various arguments for and against the death penalty in general, I have also spent some time now contemplating it on my own as applied to this topic specifically. The following is a result of that contemplation. ## The Motivation to Punish To begin with, let's first ask the question "why do we punish someone for a crime?". There are three main angles to this we can identify alongside their underlying motivations: 1) **To take revenge or retribution against someone.** - Motivated by Anger & Hate (Krodh) 2) **To prevent them from causing further harm.** - Motivated by Justice & Duty (Dharam) 3) **To act as a deterrent for others who may do something similar.** - Motivated by Logic & Reason… at least in theory. For point 3, I say "in theory" because, like many, I used to think that severe punishments indeed act as effective deterrents for crimes. I no longer believe this is the case and changed my mind when finding out about the large body of research presenting the case against this view and highlights the insufficient evidence to back up the claim that the death penalty deters certain crimes. This point was covered in the [death penalty debate write up](https://bungaazaadi.com/Raajniti+Vidya/Law+%26+Order/Death+Penalty/Death+Penalty+Debate) too, and I encourage you to go and research it for yourselves. At the very least, I no longer have confidence in the claim that simply imposing capital punishment for certain crimes is an effective way to prevent Beadbi from happening. But, studies aside, let's have look a this through a "Logic & Reason" exercise. If you believe that the way to prevent this crime is to establish strong deterrents, then would you advocate for keeping a perpetrator alive but brutally torturing them? Death is simply too easy. We could skin them alive, amputate their limbs without anaesthesia, burn, electrocute and water board them. On top of this, let's publicly broadcast the experience for all to see, what could be a stronger deterrent that this? The perpetrator would be begging for death as a mercy! Why should there be a limit on the punishment handed out to someone committing Beadbi? Now most people are going to be put off the above (sarcastic) suggestion. Why? I thought the goal was to create a deterrent? Surely, if we broadcast the most brutal torture imaginable it would soak fear into the hearts of any potential perpetrator. The reason why is because people are not truly advocating for death for these crimes, they are advocating for a satisfaction of their Krodh. Since people's "tolerance" is different, some people's krodh is deeper so they are willing to go further, hence why I described some of the worst tortures imaginable to try and capture the most amount of people in disgust (and even then, there are probably some sadists who would go further). If you have already apprehend someone and removed all their ability to cause further harm, what then is the need to kill them? As I just stated, you have already stopped and incapacitated them from doing further harm, so it can only ever be to satisfy your own Krodh if you wish to kill them despite this. Therefore, I do not think many who advocate for death are motivated by logic and reason, and instead more driven by the underlying motivators of the first angle. The irony is that the very Granth that is being attacked is urging people to abandon Krodh! But the funniest part is that most people calling for a death penalty won't even [Jhatkaa a chicken!](https://bungaazaadi.com/Khalsa+Revival/Khalsanama/Khalsa+Traditions/Jhatkanama/Jhatka+Vichaar/Why+The+Khalsa+SHOULD+Eat+Meat) There must also be an appreciation that there are indeed different scenarios which demand tailored consideration. If you have captured someone who has willingly surrendered and accepted to be held subject to a trial to face justice, then this should be taken into account when determining an appropriate punishment. It should be a different, less severe punishment than someone who was captured unwillingly trying evade accountability. If the punishment is the same either way, then you have removed any incentive for a perpetrator to come forward on their own which would conserve the Panth's resources. We should also be giving them an opportunity to explain themselves both from a moral and strategic perspective. Not all perpetrators of such a crime will be motivated by the same thing, and it is important we investigate if we are to develop effective strategies to prevent further instances (as we shall cover a bit later). Everyone envisions a stereotype of a person that commits Beadbi as some fascist Indian nationalist fuelled by blind hatred. This makes it easy, hence why we are quick to jump to a death penalty as punishment. But, the real world is complex. When you start to factor in people with genuine mental illnesses who may have no control over their actions, or people in poverty being paid to do it, or maybe even consider hypothetical scenarios where people have their own lives or the lives of their families threatened to pressure them to do it. Now what seems black and white becomes a bit greyer. Doesn’t mean the actions are justified, but it does mean that the method we choose to punish may be different. It may also turn out there is more to do than just punish and wait for the next issue to be outraged by. Hence why I don't believe in a “one size fits all” solution with this, and why I think we need to do our best preventing and minimising the risk from different factors individually. The idea of capture too is an important one. Too often do we in our emotion just jump to the extreme without any consideration or moderation of our own mental states (even if it is completely understandable). However, if we are going to be the Guru Khalsa, and live up to our status of the Guru, then we must work harder than others to regulate ourselves and remain just and rational. There is a difference between vengeance and justice, but that line is blurred the more we give in to anger and hatred. If we accept the Guru to embody the qualities of Ik Onkaar, then the Guru Khalsa must also strive to emulate the qualities of "Nirbhau Nirvair". Even with that famous Sakhi attributed to Guru Gobind Singh of the response to a stone being cast is to throw back a brick, and then if they throw a boulder in response, you throw a mountain. The escalation is still measured and conducted step by step. You don't just jump to "throwing a mountain" straight away. ## Saam Daam Dand Bhed There is also another concept associated with the Guru of Saam, Daam, Dhand and Bhed (which has earlier appearances in the works of Chankya, which were also studied in the Darbars of the Guru, Kavi Sainapat being a principal example). Through this, we can model our responses to things to help ensure we are fighting as Kshatriye on the basis on Miri and Piri, not just Miri. **Saam — Negotiation, reconciliation and persuasion** Offer an opportunity for a fair trail. Hearing out the motivations as to why the perpetrator did such a thing. This allows an opportunity for understanding on both sides. As I mentioned above, not everyone's motivations are going to be the same even if the outcome is. There is more than one way to a destination, and uncovering the route taken is valuable in our endeavour to stop occurrences happening again. For instance, a trial may reveal that the perpetrator was framed and the real instigators are someone else. If we just killed the accused straight away without thinking, we sabotage our own investigations. Perhaps, their family has been taken hostage and hence why they did this, and so then it must be the duty of the Khalsa to go save them also. Again, doesn’t mean a punishment is not still given to the accused if found guilty. There are many possibilities that require more nuanced approaches and a greater sense of professionalism that we as a Panth clearly lack. **Daam — Material inducement or offering monetary or other material incentives** If the above is not possible and no one comes forward on their own, then we could use this principle. Money is a tool, that can be used against you or for you. These days most people just see it as something you chase blindly like an animal chases its next meal. As the Khalsa, our Khazana must be varied and contain more Shastar than rusty old medieval blades. Money is perhaps one of the most important Shastar we can wield, if we know how to use it. In this case, we can pool funds and set a bounty offering a reward for information about perpetrators, helping us bring them to justice. We can also use money to "grease the wheels" of substandard justice systems so they are more inclined to put in the effort to help us. Money allows us to hire full-time investigators, hunters and trackers. Through this many opportunities and scope in which to act become available, but it is imperative that we build the correct systems of accountability in which to siphon funds through, otherwise this method can easily be corrupted and turned against us and our intended goals. **Dand — Physical Punishment through the use of force** If these fail, then it is appropriate to use force in whatever way is appropriate. Again, in respect of appropriate escalation, the priority should be to capture alive and put through an investigation and a trial. However, resistance should be matched to protect the lives and property of innocents. If the perpetrator(s) presents violence, then the Khalsa should use it's Bibek Budhi to analyse a situation and apply the right amount of force as needed. If it results in a shootout or something and the perpetrator(s) is killed, then fine, so long as all other means were tried and the intention was there to capture alive. Only the participating Khalsa taskforce would truly know that, but I suppose we can do debriefs and post-operation investigations to ensure lessons are learned and check that excessive force was not applied. Bodycams may also be a good idea. Otherwise, without adequate accountability and monitoring, we'll end up providing avenues for psychopaths and sadists, just as we see with some modern police forces today. **Bhed — Division or sowing discord** This may not apply to cases of individuals acting upon their own whims, but may be a tactic to apply against more organised group efforts. Bhed revolves around disuniting and causing internal strife amongst an enemy. The Vichaar of this I will leave out for here as it is a conversation more appropriate to have privately. You may think that trying to capture perpetrators is too much hassle, it would be easier to kill them and be done with it. Especially if it would put lives at risk trying to capture them alive (which is where the discussion of a military action vs an internal state function starts to kick in). Of course, I would agree with this, in fact one the strongest arguments in favour of even a death penalty post-capture is that why should we be forced to pay for the upkeep of people if we don't want to? (I do have some ideas to work around this, but I'll save that for another time). But given modern technology and tactics, capturing people alive, although not always possible, is more possible today than ever. So all I am saying is that if we have the means to, we should try it. If not, then oh well, but at least we tried. Trying, intention, is the important part since that is what is considered, not so much for the worldly battlefield, but the spiritual battlefield when fighting the true enemy: Kaam, Krodh, Lobh, Moh and Hankaar. We must also recognise that death is a finality. It is the end of an individuals opportunity to get Mukti in this life, and removing someone's ability to attain that is no small thing. We, in our egotistical perspectives may believe people are too far gone yet the same Guru in its earlier vessels were able to convince cannibals or murderers like Sajjan Thaag to come into Sikhi. So too then must the Guru today in the form of the Khalsa recognise the ability for humans to reform and provide avenues in which this can be facilitated where possible. Here is an excerpt from the [introduction of the Azadist Manifesto](https://bungaazaadi.com/Raajniti+Vidya/Azaadnama/Azadist+Manifesto/00+Introduction): > Almost every cell in the body is replaced multiple times throughout the course of one’s life. The skeleton replaces itself every ten years, red blood cells every four months and the skin between two to four weeks. The human being at birth is completely different to the one at death. To even call this a human being is misleading as it suggests a static entity. Perhaps a more accurate term is human process. Not even the mind is safe, as it constantly changes its ideas and beliefs. Memories themselves can be updated, manipulated and distorted or simply forgotten. People can change. Again, if we claim to be inheritors of Guru's status as the Khalsa, then we too must make an effort where possible to reform and rehabilitate criminals. Not all will be able to sure, but making an effort is our Dharmic duty. And why wouldn't you want to try? In a conversation with Jordan Peterson, Sam Harris gives an example when talking about a hypothetical pill that can eradicate the evil nature of people (specifically the root cause of ignorance) and the ludicrousness of refusing to administer it to criminals if we had such a thing. > "It's like "withholding the cure for diabetes from diabetics because of all the bad things they did when their blood sugar levels were too low". > — [Jordan Peterson & Sam Harris Try to Find Something They Agree On | EP 408 - YouTube](https://www.youtube.com/watch?v=2d3sk9gPfOA) It may not be so simple as pill, but if you have faith that Sikhi can change the nature of a person, to destroy their ego and raise the level of consciousness, then why wouldn't you figure out ways to administer this "medicine" as the most appropriate action to take after you have apprehended someone for a crime? If we recognise the motivations that lead people to commit such acts as a "disease of the mind" of sorts, a result of Haumai and the Panj Chorr, then the cure isn't something as simple and easy as a physical death. Instead, it is ego-death. Observe and be honest about the true underlying motivations as to why you suggest certain actions. There is a reason why Guru Gobind Singh says in Zafarnama: --- > **ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥** > **ਹਲਾਲ ਅਸਤੁ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੇਰ ਦਸਤ ॥੨੨॥** > > When all other methods fail, > it is then permissible (halal) to pick up the sword ||22|| > > — Sri Gobind Singh, Zafarnama --- To me, it is not so much for the protection of the enemy we try other methods. It is more so for our sake, spiritually. There should of course be consequences, but let's make it as fair as possible because with such an emotional topic like this, it is easy to fall under the influence of Krodh. Remember that the real battle underneath all this worldly drama is your own internal battle against the Panj Chor. ## The Sakhi of Bhai Khanaya And this is where I will now play my "trump card" — the Sakhi of Bhai Khanaya. This one story helps us directly answer the question of imposing death penalties for Beadbi, since the exact same thing was happening in this Sakhi. Just as enemies today tear the Angs of Sri Guru Granth Sahib, the enemy forces back then would cut the limbs and even kill members of the Sri Guru Khalsa Panth! Yet, Bhai Khanaya ultimately realized the same Ik Onkaar in all and served them all equally as the survivors lay wounded on the battlefield. In both instances, the Sargun Saroop of the Guru was damaged and destroyed, yet Guru Gobind Singh praised Khanaya for his gyaan as he understood the true message of Sikhi. Hence why, when a criminal is apprehended for Beadbi, we shouldn't escalate to a death penalty now that they are already incapacitated. We must make the effort to recognize the Ik Onkaar inside them just as Bhai Khanaya did. Treat such cases as a test of your Sikhi, and perhaps if you succeed, the Guru will commend you despite the protests of onlookers, just as he did with Bhai Khanaya. You may be justified in fighting and winning great victories against the worst tyrants but if you lose your ethics, mental state or focus on Ik Onkaar, then you would lose the ultimate war. This is why our Gurus were at the calibre they were, because no matter what the situation, whether they be confronted by cannibals or battling against the State, they never lost that presence of mind. If we expect to live up to the Khalsa's Guru status, then we too must strive for this. So therefore, if a perpetrator has surrendered or been apprehended, we are honour-bound to only ever use the appropriate amount of force. If they resist and use violence to evade justice, then it is justified to match that. Escalate and deescalate accordingly, this is a true test of mastery over the mind for the Khalsa. The ability to kill the enemy if needed, but then also serve the same wounded enemy if not killed to ease their suffering. Treat it like how the Guru would attach gold to arrows so that if an enemy was hit but did not die, he could pay for treatment or if he did die, their families would recieve compensation. Hence why no discussion on justice can occur without compassion, even for those with evil intentions. Only compassion allows us to truly administer justice and not hateful vengeance. Compassion is the line that separates them, and the stronger the compassion, the easier it is to tell the difference and act accordingly. --- >**ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥** > The mythical bull is Dharma, the son of compassion > — Sri Jap Ji Sahib --- **Part IV** # Prevention is the Best Cure I understand people would be upset, who wouldn't. But the goal isn't simply just to punish people, it is to prevent cases from happening in the first place. To achieve this, it requires a more rational mind, not an emotional one. If we were more proactive and less reactive as a Panth, then we wouldn't be crying about it on social media for about a week every time it happens and then forget about it when the next issue pops up to anger us. We would be making it a priority and working towards preventing it! ## Problems If we don't want it to happen we must understand why would someone want to do Beadbi in the first place? The following are 4 possibilities: 1. Paid by others 2. Desperation 3. Ignorance (of its value) 4. Mental Illnesses (clearly something wrong with your head if you think this is acceptable) Then we should also ask, how can it be allowed to happen despite the above? We as a Panth must take some responsibility ourselves too, simply blaming the evil nature of others for suffering is like blaming gravity for a plane crash. In Kalyug, there are always going to be enemies and those seeking the destruction of our Panth. Hence, we must also take care in covering our bases and embodying the virtue of being Tyar bar Tyar before blaming anyone else. No point blaming others when we don't take any precautions ourselves. There are a two main factors as to why we are failing in this in my view: - No Pehredaars - Too many Saroops ## Solutions I am now going to list a range of solutions now, not as list in which we should just pick one from, but as a set of things I believe should be done in tandem. In cybersecurity there is a concept of redundancy where there is no reliance on any one single system for security. What they do is stack up multiple security measures to account for the imperfections if each were applied on its own. By layering multiple solutions on top of each other, you reduce the gaps and lower the risk of failure. I used a similar approach when outlining Azadism's conception of a modernised Misl system in the Azadist Manifesto, and I am going to use a similar approach here. I will list them out, but bear in mind that my recommendation is to do them all, not just one or two. Let's start with our own Panths responsibilities first, since honestly, there is no point changing others unless we change ourselves. ### Pehredaars This should be fairly obvious and I wouldn't expect much resistance to the ideal that we should hire full-time security to guard Saroops. We claim Sri Guru Granth Sahib to be the king of kings and all that, yet we don't seem to treat it like it is. What monarch is just left unattended? There are so many gurudwaras where Saroops are just left on the Palki or in the Sachkhand and there is at best a half asleep Gyani in the vicinity — sometimes not even that. There is nothing stopping members of the public walking straight in and doing whatever they want — which we have seen plenty of times now. Yet, look at worldly kings, PMs and presidents who we consider to be minor in comparison. Every movement is tracked and no one can get close to them without standards and procedures. They are guarded intensely by security details, with the best training and equipment. If we truly believe in the status of the Guru, then we should make effort to show it. Full-time, salaried positions should be commissioned for such roles where there are fully armed Pehredaars guarding the Palki around the clock. The Gurudwaras themselves should have risk assessments done to assess weak points in security. There should also exist plans and procedures in place to detail what to do in this or that scenario, and then these should be drilled regularly. ### Artificial Scarcity The above may sound great to many of you, but only the naïve would think it is realistic to implement such a thing for every Gurudwara in the world. There are simply too many to account for. So, what should we do? I think let's scale it back and reduce the amount of available Saroops for the time being. This will allow us to concentrate efforts and adopt a quality over quantity mindset with this. There are frankly far too many Saroops in circulation to manage effectively, and evidently, serious cases of Beadbi occur as a result of this negligence. The proliferation of Saroops also contribute to the Nirgun Beadbi of them as well as mentioned earlier. Because there are so many these days, it is just taken for granted and value is evidently lost. The reason why gold is so expensive is because everyone wants it but there is not enough of it. It is a basic economic concept, and it works the opposite way too. When something is so readily available relative its demand, [then the "price" of it goes down](https://bungaazaadi.com/Raajniti+Vidya/Azaadnama/Azadist+Manifesto/02+Markets). This is what I believe has happened to the value of Saroops in people's subconscious minds. This is why we may say all the praises and act all holy outwardly in the Gurudwara but as soon as we are out of the building we go back to our same old ways, which is again another example of Beabdi of the Nirgun aspect of the Guru. Can pay all the lip service you want, but as a community our double standards and hypocrisy is clear to see. Therefore, I state that... **We as a Panth have not yet earned the privilege to have so many Saroops all over the place.** There are few ways in which we can attempt to reduce the supply, such as unify Gurudware and Sangat in cities into one central location and pooling resources (something I may cover in more detail elsewhere). However, the single biggest resistance to such an idea is current committees themselves, who use Saroops as a prop to make money with via the golak, weddings and “[(p)akhand paaths](https://www.instagram.com/p/C8XAJyhsSLM/?img_index=1)”. It is just a revenue generator for them. Therefore, I propose the following. Relegate the status of any Saroop that does not match these three criterion: 1. Hand Written 2. Larivaar 3. Match spellings and include all characters and sections of at least one of the Puratan Birs All Saroops of Sri Guru Granth Sahib that do not meet this criteria should no longer be considered a Sargun Saroop of the Guru at all. Since most currently available in Gurudware are not hand-written or larivaar especially, this instantly creates the desired scarcity of Sargun Saroops and now allows us to prioritise efforts on a far more manageable supply. Any "Saroops" that does not match the above criteria, at best, would now be seen as a Gutka or Pothi Sahib (obviously, still worthy of Satkaar), and at worst an unverified "Saroop" . The latter is particularly important as it would take away any power philosophically from those who print Saroops with sections removed, or spellings or Panktis altered (I shall call this the "Ram Rai Protocol"). The hand-written requirement also helps mitigate the risk of manipulators since writing all of Gurbani by hand is a long, resource and labour-intensive process. This will not only make it far harder for the ill-intentioned to create Sargun Saroops of the Guru that match the above criteria, but all people in general. This is desirable because it will keep the supply low and will likely require community effort to produce new Saroops, not just the effort of a printing press. Which would be really nice to be honest. Jewish communities do something similar with their scriptures today and when it is completed they have a big celebration. That's how we should do it so that Sikh communities around the world, be they towns or cities, come together amongst themselves for a combined purpose. You could get members of the Sangat to contribute to Angs as well and it will be an experience that sticks with them for life. We need to make Sikhi so much more interactive in general, rather than just going to a Gurudwara, matha tek, eat langar and go home. Additionally, how do you think we used have Saroops before the printing press? Exactly like I am explaining above. Producing a new one would be a big thing, and there were so few in existence. You would need to go out of your way to go see a Sargun Saroop of Guru Granth Sahib (and even the human manifestations of the Guru) and that would increase the perception value that we seem to have lost today. But what about existing Gurudware? Gurudware without Saroops of this calibre, are no longer Gurudware since there is no Sargun Saroop of the Guru enthroned there. Henceforth, these should be re-classified as Dharamsaals or Shastargarhs. Just as was the case before the printing press. This will do us some good as well as it will take some power out of the hands of committees and Sangat who do all sorts of puthe kam in those building right now with no regard to where they are at. The best part about all of this is that it requires no top-down team of enforcers to go round and conduct removals. All it needs is for people to change their perception. I, for one, have done this already, so I have already taken this first step and I encourage others to do the same. Obviously, it is not the whole solution, but it allows us to more effectively prioritise and focus efforts on the reduced supply. The next steps would be to make an openly accessible database of all currently available Saroops that match the above criteria and to record any new ones that are made by communities. This database should include all relevant information such as live location, what Bir it is based upon, etc. Maybe we could even leverage the use of blockchain technology to facilitate this (an actual practical use case for blockchain technology perhaps rather than just making gambling tokens), or perhaps we could use alternative decentralised data solutions like [IPFS.](https://ipfs.tech/) Ideally, we would have many independent bodies who would make and maintain their own databases, just like we have multiple Bani search engines today (it diversifies our risk when we do this since if one goes down we have backups). We really need to start become more professional as a Panth and leverage the latest technologies around us rather than it using us. Then we can pool funds to hire Pehradars who would be assigned for the protection and preservation of a Saroop whose information should be also added to the database. As part of this, a contract must be drawn and signed by these individuals stating their commitment to this role as well as any punishments if anything is to happen to a Saroop they are assigned to. For example, infractions could range from the modification of a single character to destruction of the Saroop. This will be handed out regardless if the Pehradar is at fault, since it was their responsibility to ensure no sacrilege occurs as per the terms of that contract. Regardless of who does the Beadbi to that particular Saroop, it's their head on the line. This helps ensure the incentive is always there to avoid negligence. Even now, before we get to the Pehredar stage, or perhaps in conjunction with it, we should have "accountable persons" named and attached to Saroops who should be the actual Jathedar or committee members of the Gurudwara. Hopefully, that makes some of the power hungry in the Panth think twice about taking up such responsibilities. Lastly, these Saroops should be made accessible by Sangatan who follow set procedures alongside an appointed Pehradar and check to see for any mistakes in any new Saroops. This could even be done digitally by setting up a high definition camera inside the Palki itself as the Granthi reads through the Angs so that Sangat from around the world can help regulate this aspect. If even a single letter is missing or smudged, that Saroop would be flagged on the database, alerts sent out and it is declassified with the Guru status until corrected. If any tearing or damage is done, that too can be picked up and rectified ASAP. We could also be utilizing artificial intelligence to set up automated detection systems and warning alerts for things. The whole idea with this is to scale back, get it right and to a standard we should expect for the king of kings, and then expand as per these standards. Quality over quantity first, and then later quantity of quality with the correct foundations. But the first step of recognition of what constitutes a Sargun Saroop of Guru Granth Sahib is an individual responsibility, not any institutions’ — don't be a sheep waiting for the Akal Takht Jathedars to tell you what to do, [they are not popes](https://bungaazaadi.com/Khalsa+Revival/Khalsanama/Khalsa+Status/02+Sikhs+Have+No+Pope). The more of us who adopt this line of thinking the faster we can move to the next steps. So first, conquer your own minds. --- > **ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥** > > Conquer your mind, conquer the world. > > — Sri Jap Ji Sahib --- If we don't take this first step then many of the other suggestions are so far outside of realism it poisons optimism in any effort! But if we can scale down and prioritize the Saroops that match the 3-criteria (going to dub this the "Tregun"), then it is a more achievable task and it can snowball into greater accountability via the systems we build. Eventually, with those systems, we can expand efforts to non-criteria Saroops too as appropriate. But let's do this step-by-step, then ask Panthic orgs to get involved too! We create so much rola on social media for problems and self-victimisation, but no one ever shares solutions? Are we that demoralised as a Panth that only victim narratives are pushed? Do you want to stay in constant cycles of outrage culture? I don't, and I don't think a lot of you do either. --- Now lets deal with the first set of points I listed at the start of this section, as to why would people do such acts in the first place? I'll repeat them here: 1. Paid by others 2. Desperation 3. Ignorance 4. Mental Illness ### Economics So firstly, if there are people so desperate for money they are willing to do such acts, then let's solve the desperation. The Sikh community and Gurudware in particular should be providing employment opportunities or rejuvenate the economy of its surrounding regions so that there is opportunity and prosperity wherever Sikhs are found. It should become known that wherever there is a Gurudwara, there is wealth and opportunity for anyone who is willing to cooperate and adhere to our standards. This should apply on the local, regional and global level. In my post ["Sikhs are Irrelevant"](https://coda.io/@bunga-azaadi/khalistanism/sikhs-are-irrelevant-8) I covered in more depth the cost of being such an uncoordinated community in terms of economic power. I encourage you to read that fully, but in essence, if you are not a community that produces value for others as as a community (not just individuals), then why would we expect others to negotiate with us on fair terms? Power is a trade. You give and you take. Those that can offer more, get more back. If you become relied upon, you become irreplaceable. Your needs and wants become a priority, your presence demands respect. Therefore, this is a long-term priority all Sikhs, and the Khalsa especially, should be striving towards in the modern world. ### Mental Illness An application of the above approach is producing value in the field of mental health. Why are there mentally ill people running around untreated? Here is an opportunity for Sikhs to get involved in helping. Not all world changing projects need to be solely about acquiring a nation state. There is a lot we can and should be doing in the meantime. Helping the populations of existing nation-states are one of them. Don't just say "oh that's the governments problem, not ours". This is why I say that so many Sikhs are not ready for their own state. They rely on the government for everything (particularly the Neo-Khalistanis who sit on stages calling out the same governments they receive benefits from). Stop offloading responsibility to help others and the environment to a clearly corrupt system of modern governments and put some effort into doing what you can privately, as independent non-state entities. The Gurus didn't go on a protest and hold signs urging the Mughals to collect more taxes and give out free food. [They set up Langars themselves!](https://www.instagram.com/p/CZ8nn3sM6q4/?img_index=1) In a similar vein, let's also support those Sikh organisations and expand the efforts who deal with treating mental health, not just in our community but society in general. A healthy society benefits us all, particularly as a preventative measure for any cases of Beadbi that may occur as a result of it. ### Ignorance → Enlightenment Additionally, why do people not realise the value in the Saroop? Well, I already covered one reason why above related to the lack of scarcity, but even then some people's Sharda is so strong that even despite that they will still treat any Saroop with the highest possible respect they can. These are those nameless types who silently conduct seva in small Gurudware where everyone else is busy (prioritised other things). But not everyone is like that: --- ਤੂ ਬੇਅੰਤੁ ਕੋ ਵਿਰਲਾ ਜਾਣੈ ॥ You (God) are infinite, only a rare few recognise it Guru Granth Sahib Ji - Ang 562 --- And there are some who are so consumed by ignorance and hatred they don't just neglect the Sargun Saroop, they seek to destroy it. These are the types who commit both Nirgun and Sargun Beadbi consciously. For these types, it is why we need the measures discussed above where we take responsibility as a Panth to up the security and self-accountability. However, in conjunction with that, let's also raise the general level of consciousness of all people to have Satkar for the Guru regardless of background. As per the breakdown of GuRu I provided earlier, if the Khalsa is going to live up to status of the Guru, then we too must be "enlighteners" also. Bringing the light into the darkness wherever we go. We should not be contributors to ignorance as so many who merely cosplay as Khalsai do today and make mockery of the Bana, and instead be destroyers of ignorance. In the last section of the Azadist Manifesto, there is one sub-section I called "Goal of Government and Enforcing Ethics". In there I talked about Kavi Santokh Singh's 3 ways in which to convince others: 1) through force, 2) through speech but most highly regarded was 3) through example. We must strive for excellence as a people in both worldly (Miri) and spiritual (Piri) matters, so much so that others marvel at our Panth and wish to be a part of it and not an enemy of it. Yet these days, we can barely convince our own people born and bred in Sikh families to adhere to Sikhi and join the Khalsa! This isn't because their parents didn't slap them up and force them to go gurudwara on Sundays (use of force, which in this case may have the opposite effect), nor is it just because our Parchaar efforts are subpar (use of speech) since we do have so many great resources and have had them for a long time (and to be fair, people are joining due to this). It is primarily because there are not enough good role models that preach the value of Sikhi, not through force or just their speech, but by the virtue of their character and success as human beings. Just look at parents who keep the Kes on their kids but are slapheads themselves who get drunk and behave like donkeys at weddings. What example are you giving? What environment are you creating for your Kesdhari kids? You must nurture the environment around your child in that way if you wish for them to keep that gift. Becoming the best possible representative for Sikhi is the best possible way to spread Sikhi, not just amongst others but ourselves too. Once we start taking personal responsibility in this, then we will automatically see a reduction in those who merely see our Saroops as props for weddings (which goes for Khalsa bana as well) or “(p)akhand paaths”, or even something you blindly bow down to ritualistically on weekends when you go looking for a free meal. People aren't even understanding the meanings of Bani, they are so used to old men in monotone voices murmuring for hours on end half asleep. Even most kirtan today is dead. No skill or mastery, just rip off Bollywood tunes and simplistic tabla loops and vaaje that sound like pianos with asthma. Of course people are going to start devaluing Sikhi if this is the jaloos we are doing! Hence why again, I will push the above recommendation of scaling it all back and producing more quality over quantity. ### Build bridges not borders This leads us on to my last point. Division is a symptom of hate and fear, and for a community who are supposedly striving to emulate the qualities of Ik Onkaar such as "Nirbhau, Nirvair", we are often so fixated on our boundaries — the purest display of duality. We are far too closed off as a Panth, and should be sharing Sikhi with neighbouring communities in whichever country we reside. Isolationism is not strategic, instead we should strive for meaningful integration. I don't mean this in terms of pandering, some Sikhs are indeed too humble for their own good and delve far more into the "push over" territory. If we desire to be respected, we must be able to stand for our principles yet not be so confrontational either. This is the balance we must achieve when living amongst other communities. And we must live amongst other communities. If we do not establish our own reputations, then others will on our behalf. Hiding ourselves away in our own bubbles is the antithesis of our Guru's strategy. When Guru Nanak Dev Ji was on their travels, they came across a village who rejected to supply them shelter and instead showed hostility. To them he prayed for them so that they stay comfortable in the village forever. When he came across the next village who were the complete opposite, providing the lodging and care, he again made a prayer for them. Only this time his prayer was for them to scatter “Ujjar Jao”. Bhai Mardana, confused by this, complained to the Guru why was he was cursing them but blessed the first village who showed disrespect? The Guru replied that he wished for the good to spread all over the world and share their good qualities with others. The foolish and bad mannered should be the ones who isolate and keep to themselves along with their bad qualities. Due to various circumstances, we as a Panth are only just now spreading out over the globe but where is our focus? We are so fixated on Punjab. Sikhs should be all over the place showing presence, integrating and changing the societies around us for the better. We in the West are here not just because of circumstance, but also divine Hukam in my view. We must realise this. Guru Gobind Singh themselves had urged the Singhs especially to settle in other areas of India too! Here is an excerpt from episode 16 of Rattan Singh Bhangu’s Prachin Panth Prakash: --- > … > > Chaupai : The Guru asked his Singhs to ask for any kinds of territorial awards, > He would grant them possession of vast territories and meadows. > Whatever kinds of material assets they aspired to possess, > He would ensure to make those assets available to them. (14) > > > > However, [the] Singhs’ limited imagination could not grasp the extent of [the] Guru’s assurances, > They aspired to possess territorial rights over the Punjab alone. > The Guru asked them to aspire for territorial rights over the superior Southern region, > As well as the mountainous regions of the East and the West. (15) > > > The Singhs retorted why should they leave for far off regions, > Instead of living and ruling over their homeland of Punjab. > They asked repeatedly for their sovereignty over Punjab alone, > Although this limited territory might lead to fratricidal wars among them. (16) > > > While the Guru exhorted them to aspire for a very large territory, > And exhorted them to occupy as much territory as they wished, > But the nit-witted Singhs preferred to remain confined amongst their own kin, > And aspired to settle scores with their own fraternal adversaries.(17) > > > They preferred to settle in the vicinity of their own home, > And wished to occupy the home land territory alone. > These Singhs being the offsprings of the poor impoverished parents, > How could they envision on a large vision and imagination. (18) > > > > Dohra : Since narrow fraternal ties keep people confined to their own fraternity, > The Singhs, demanded to get settled in the vicinity of Punjab. > Although the Guru, wished to grant them sovereignty over distant lands, > They lacked the imagination to aspire for a greater sovereignty. (19) > > Chaupai : Finally, the Guru told them in clear unmistakable terms, > That they would remain confined to Punjab in fratricidal brawls. > But the Singhs who had joined the ranks a little later, > They were directed to settle in other distant lands.  (20) > > > > — Rattan Singh Bhangu, Prachin Panth Prakash, Ep. 16 --- The Gurus themselves were Chakarvarti, they travelled all over to spread Sikhi. A tradition that started with Guru Nanak and their Udsasis.   The result of this was that the common man in the subcontinent respected Sikhi, and so did many of the rulers during those times. Obviously not all, but that is why today if we are going to replicate this, we must combine it with the other measures discussed so far and do them in conjunction with this. Parchar in this way is a necessary component in our "Beadbi prevention toolkit". Disarm bigotry via presence. People distrust what they don't know, and rely on who they do know for guidance. Even if that "known" entity is a state-funded media outlet (propaganda), through constant exposure they become "familiar". Hence, we must make effort to become known, to show who we are ourselves not through what the media or other charlatans say we are. Ignorance festers in darkness. So bring light to those areas. Give others the Darshan of the Guru Khalsa, this itself is a Kirpa that will reduce the desire to act against us. But it is critical then we actually become Khalsa in character as well. We can't just be seen as just another worldly power who comes and shows hostility to a citizenry and thus are seen as occupiers or foreigners. We must be integral parts of communities, rejuvenating and protecting them. Work with them, empathise and find out there issues, and then solve them. If you produce value, you receive value. Interfaith activity, visiting Mandirs and Mosques must be common outreach activity the Khalsa conducts. Many are more than willing to have you and show you around, and talk to you about their faith. It will do us good as well, to both learn and to teach. Especially with Hindus who should be the easiest community to interact with and deliver Sikhi to. Our Gurus primary target audience were Hindus as well, and we have a wealth of resources we can use to relate to them and offer our own interpretations of familiar Itihaas, philosophies, traditions and terminology. The Gurus themselves used the common myths and culture, they drew from the "Hindu" resource pool extensively and relayed Sikhi through those pre-existing and well established systems and concepts. They didn't start from scratch with new myths and terminologies and avoid all mention of what was there before. Even our holidays are reinterpretations and refocuses of already existing ones such as Hola from Holi. Divali is also closely shared, but we also have our own version of the Ramayan itself given by Guru Gobind Singh in Choubis Avtar Bani. Those of you familiar with Bachittar Natak may also be aware of Guru Ji pegging their lineage to the sons of Ram Chandar himself (and by extension, the Khalsa's lineage too - [read this if you are not familiar](https://www.instagram.com/p/CkGe-O8ML5g/?img_index=1)). If Sikhi is able to spread and convert the Hindus, just like Buddhism did in the past, then you would pull the rug out beneath the Hindutva fascists’ feet, who are so desperately trying to do the opposite of turning Sikhs into their conception of modern Hindus. Which is really just a hyper-nationalist distortion of Hinduism that places the modern Indian nation-state as a sort of supreme psuedo-Devta. "Hinduism" itself is not a narrowly defined "religion" like these India Bhagats are making it out to seem. It is more of a culture like how Hellenism or Kemeticism was with many competing and often contradicting schools of thought, sects, cults and religions within it. And it is worth mentioning to disarm any potential Indian fascists that Sikhi is indeed a seperate tradition to Hinduism, and especially modern Hinduism. We may share myths and draw from that resource pool, but we are not bound to it, hence the references to the Abrahamic resource pool also. Perhaps the most clear argument as to why Sikhs are not Hindus is because we simply do not place authority in the Vedas. We may be an Indic/Dharmic tradition, but are distinctly non-Vedic. Like the Buddhists and Jains, we too heavily reject the authority of Brahmins and their caste system. And I want to spend some time on this, since if this isn't sorted out internally as a Panth, then building bridges is difficult. Some Sikhs are so insecure when it comes to certain topics and grow uncomfortable when hearing about what I just mentioned. You can guarantee if you use certain buzz words, they start hyperventilating and slandering others with labels of "RSS" or "Hindutva" and all this bakwaas if things don't fit their standardised watered-down interpretations of things. Some of these types are Hinduphobic to the core, and have the phobia more so in fear sense than the hate. However, for some it isn't always from a place of evil intentions either. There is now indeed a nationalist element to the label "Hindu" that has developed over the last century and hijacked by fascists for their new "India" nation-state project. As I mentioned, it is right to resist the attempted absorption of Sikhi into modern Indian nationalism that is wrongfully and deceitfully dubbed as "Hinduism". But our overreaction to this mimics the "throwing out of the baby with the bathwater" mentality of the post-colonial Lahori Singh Sabha movement — which is where all this divisiveness started. But I won't go into that here, it goes too far outside the scope of this piece and instead will be covered in more depth in upcoming pieces being worked on. Fundamentally, the Hinduphobic fuelled fear and aspiration for clear boundaries for Sikhi comes down to a misunderstanding of what Hinduism is and is not, but also a lack of recognition of the difference between a Sikh and the Khalsa too. So let me define these as per how I understand and have been using it since the inception of Azadism: A Sikh is simply anyone who takes inspiration from the Guru. That is it. Here is an excerpt from Section V of the Azadist Manifesto: > Azadism does not recognise Sikhi as a religion per se, but the Khalsa order can fit into this category ⁵⁷. Khalsa is one particular “way” of expressing Sikhi. Other traditional ways include the Udasis, Nirmale and Sevapanthis, and more recently perhaps the Namdhari Panth or Taksali denominations. However, Sikhi on its own can be followed by anyone, even as Muslims, Hindus or any other religion (or none at all!). Guidance can be taken from the Sri Guru Granth Sahib and the Guru Khalsa Panth to whatever degree, regardless of any other label. If you're attached to SGPC definitions then you probably won't like how loose and broad the above is, but it is the Khalsa where I believe the more strict definitions kicks in. The Singh Sabha movement (regardless of intentions) were the creators of modern Sikhism as a religion, whereas before I do not believe Sikhi could be classed in such a way. Religion is too deficient a descriptor and it connotates a likeness to Christianity or Islam that is inaccurate to me. It is similar in some ways, but they exist on different "layers". Sikhi is closer to the culture or tradition end of the spectrum, but not so undefined and internally inconsistent as something like Hinduism or Hellenism. But it is the Khalsa that is closer to that religion classification, and honestly, I think it goes further in its narrowness than even religions are — it is closer to being a company of sorts (or companies when we finally do Azadist style Misls). The Khalsa has defined boundaries, disciplines and protocols (or at least it did, not so sure about today, but this will change). It's entry requirements should be high, and members should work to achieve specific purposes. It is a commitment and must be adhered to in specific ways unlike Sikhi proper which is far more broad in its application, and thus inclusive. My personal standards for what classifies as the Khalsa are likely stricter than most. Yet, it is still only an option to participate in, one of many ways Sikhi can be and has been expressed. There is also the spiritual component of the Khalsa (Nirgun) related to its earlier usage before Guru Gobind Singh officially made the Khalsa as Fauj Pargat (Sargun), which we can see through Bhagat Kabir's usage of the term. But it was the latter, Sargun conception rooting out of the above into a formal militia that was given the Gurgaddi. There is dual reason why I like to define it like this, one is because I think this is the most accurate way to conceptualise Sikhi as per my understanding of what I have read and heard in my research (and I encourage everyone to do Vichaar for themselves too), and secondly it provides a strategic benefit. If you make the barriers to entry into Sikhi so low, then just about anyone can make the first  step. And that first step is crucial: --- > **ਚਰਨ ਸਰਨ ਗੁਰੁ ਏਕ ਪੈਂਡਾ ਜਾਇ ਚਲ ਸਤਿਗੁਰ ਕੋਟਿ ਪੈਂਡਾ ਆਗੇ ਹੋਇ ਲੇਤ ਹੈ ॥** > > A disciple who walks one step towards Guru to take his refuge and goes to him with devotion and humility, Guru advances to receive him (devotee) by taking million steps. > > — Bhai Gurdas Ji Vaaran --- But if we confuse the Khalsa and Sikhi together, then it makes the accessibility of Sikhi harder and it isn't helpful for Sikhs either. We need to stop assuming that the Guru and Sikhi is just for Punjabis or practiced in a very specific post-colonial inspired way. Just like how gold is found by sifting the dirt, so too must Sikhi be extracted from the culture that surrounds it. Sikhi is its own element, and it's radiance can shine anywhere, so long as we wipe it clean of the impurities that have attached to it. The biggest impurity being the single-mindedness of modern day masands seeking to impose their literalist and diluted thinking on all. There is a reason why wherever the Gurus travelled to, people fell at their feet regardless of background. We as Sikhs need to stop gatekeeping Sikhi so much and actively spread the Sikhi of our Gurus through our Man (thinking), Bach (speech) and most importantly, Karam (action). Once we do this, then our Guru can once again be a Jagat Guru, respected and revered by all thereby diminishing potential hostilities and preventing occurrences of Beadbi. Both externally and internally. --- **Part V** # Conclusion In conclusion, Beadbi prevention is a higher priority that Beadbi punishment. This doesn't mean we shouldn't have punishments at all, but as I titled the previous section: "Prevention is the best cure". We are trying to prevent cases after all, not develop increasingly brutal methods to deal with perpetrators as they arise. We want to stop them arising in the first place! But human nature is like a river. You may want to stop the flow in a certain direction and instead use the water to irrigate your crops. But you would be a fool to simply erect a dam and block the current flow so that you may scoop up the water and take it to your field. This would cause a flood and eventually, if not managed properly, that would would overflow and burst the dam, coming out even more violently in the original direction. Instead, a wise person re-diverts the flow and channels the water to where he needs it. Suppression without an alternative outlet is a recipe for undesired outcomes. We see this time and time again with faulty government policy, from abolition, the so-called war on drugs, to the celibacy of catholic priests. If you simply dam human nature it will come out later in far more distorted and degenerate ways. Providing alternative avenues to express and channel human nature in healthy ways is better than arbitrary suppression. Hence why true statecraft is all about establishing the correct incentive structures, not micromanagement and central-planning. Without establishing the right incentives and opportunities we will be constantly dealing with the symptoms and never applying the cure. As the old saying goes, "you catch more flies with honey than poison". By bearing this in mind I have come up with these measures and we must use them all simultaneously to cover our bases. We must shift away from our victim-based mentalities and simpleminded blame culture, and instead take responsibility ourselves to create effective systems of accountability. In conjunction with this, we must recognise the macro factors that enable perpetrators and work to create systemic changes in whatever society we step foot in as the Khalsa. Not through isolationism or conformism, nor through passivity or becoming too confrontational. We must be balanced and strategic. The Khalsa must focus on producing value in society so that we may become influential and relied-upon. So much so, it becomes too costly to go against us and more importantly, people would just not want to in the first place. In this post, I have given both micro and macro solutions. However, in order to attempt them, we need an actual functional Khalsa Panth again. So perhaps instead of prioritising virtue signalling on social media all the time, put effort and resources into reinvigorating the Khalsa to carry out such undertakings. Too many people jump too quickly to wishing death and I think they lack seriousness. People today, especially within the Panth, are so disconnected from death mentally. We just don't see it in reality, so we take life and death for granted (Shabad?). It's the same reason why we get lazy with our nitnem and Sikhi, yet get so hyped when it comes to outrage. But if we instead abandon reactivity for proactivity, then the question of whether or not to apply the death penalty becomes obsolete. So instead of arguing about that, let's argue about how best to implement these measures.