Introductory - Global Sikh Studies

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Sikhs: ‘They would themselves go hungry and naked, but would not
bear the misery of the Singhs; they themselves would ward off cold
by sitting near fire, but would send clothes to the Singhs; they would
grind corn with their own hands and send it to the Singhs; they would
twist ropes and send its proceeds to the Singhs. They, who for their
living would go to far off places, send their earnings to the Singhs. 63
“All members of the Khalsa Dal ‘were issued clothes from a common
store. Without concealing anything, they would pool all their earnings
at one place. It any one found or brought any valueable, these were
deposited in the treasury as common property.” 64
The prevalence of this spirit of equality, brotherhood and
fraternization among the Sikhs is confirmed by evidence from the non-
Sikh sources. Ghulam mohyy-ud-Din, the author of Fatuhat Namah-
I-Samadi (1722-23), was a contemporary of Banda. He writes that
low-caste Hindus, termed Khas-o-Khashak-I-hamid-I-jahanmi wajud
(i.e. the dregs of the society of the hellish Hindus) swelled the ranks
of Banda, and everyone in his army ‘would address the other as the
adopted son of the oppressed Guru (Guru Gobind Singh) and would
publicise themselves with the title of sahibzada (“Yaki ra b targhib-Idigran
pisar-I-khanda-I-guru-I-maqhur gufta b laqub-I-shahzadgi
mashur kardah”). 64a A contemporary historian of Augangzeb writers,
“if a stranger knocks at their door (i.e. the door of Sikhs) at midnight
and utters the name of Nanak, though he may be a thief, robber or
wretch, he is considered a friend and brother, and is properly looked
after.’ 65 Mir Ghulam Hussain Khan writes (1783 A.D.) about the Khalsa
Panth, “When a person is once admitted into that fraternity, they make
no scruple of associating with him, of whatever tribe, clan, or race he
may have been hitherto; nor do they betray any of those scruples and
prejudices so deeply rooted in the Hindu mind.’ 66 Commenting on the
last part of the statement, the editor says, ‘This alludes to the touching
or eating with persons of impure castes, in regard to which the Hindus
are so tenacious.’ 67 The author of Haqiqat also writes about the
same time that ‘the Sikh were told: “Whoever might join you from
whichever tribe, don’t have any prejudice against him and without
any superstition eat together with him.” Now this is their custom,’ 67a