Sikh philosophy looks at peace and war from three angles. First against evil within the mind, second defense against attacks, including preemptive strikes, and third in aid of the weak or oppressed.

There is a continuous battle raging in the mind. On the one hand temptations try to entice the mind and largely succeed in taking it away from the ethical path that leads to God. On the other the soul wants to get back to God. The third Guru says:

ਜੋ ਜਨ ਲੂਝਹਿ ਮਨੈ ਸਿਉ ਸੇ ਸੂਰੇ ਪਰਧਾਨਾ ॥

Jo jann loojhahi mania siau say sooray pardhaana;

ਹਰਿ ਸੇਤੀ ਸਦਾ ਮਿਲਿ ਰਹੇ ਜਿਨੀ ਆਪੁ ਪਛਾਨਾ ॥ ੩ ੧੦੮੯

Hari sayti sadda mili rahay jinni aapu pachhaana (M: 3, SGGS, p 1099).

Those who fight the mind within are the leading warriors;

Those who know the self ever have God with them.

The tenth Guru prays to the Almighty to rid the mind of evil thus:

ਖੜਗ ਕੇਤ ਮੈਂ ਸ਼ਰਨਿ ਤਿਹਾਰੀ ॥ ਆਪ ਹਾਥ ਦੈ ਲੇਹੁ ਉਬਾਰੀ ॥

Khadag kayt main saran(i) tihaaree, aap haath dai lehu ubaaree.

ਸਰਬ ਠੌਰ ਮੋ ਹੋਹੁ ਸਹਾਈ ॥ ਦੁਸ਼ਟ ਦੋਖ ਤੇ ਲੇਹੁ ਬਚਾਈ ॥੪੦੧॥

Sarab thaur mo hoh(u) sahaai; Dusht dokh te lehu bachaaee (Chaupaee 401) .

I seek your protection in the battlefield of life;

Pray help and save me;

Please help me every where; and save me from evil detractors.

Protection against physical attacks is similarly necessary. Any self respecting person would like to live with dignity and in peace. It is in fitness of things therefore that no one should cause problems for others or let others do that to him/ her. The ninth Guru puts it like this:

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥ ੯ ੧੪੨੭

Bhai kaahoo kau dayt nah nah bhai maanat aan;

kahu Nanak sun ray manna giaani taahi bakhaan. 16 (M: 9, SGGS, p 1427).

A wise person is one who neither intimidates any one nor accepts intimidation.

This statement of the ninth Sikh Guru forms the basis of Sikh thought on the subject of peace and war.

The genesis of war lies in conflict or ambitions of a party or parties to capture territory or settle scores. It may also be done to display strength and establish hegemony over others in a region. On the other hand if it is meekly accepted by the intended targets, it gives a boost to the designs of the potential aggressors. While Sikhi, the Sikh faith, on the one hand teaches not to initiate an armed conflict, it asks on the other to be ready to defend against any potential attack.

There are four causes of restless of the mind which may lead to war, says Guru Nanak:

ਹੰਸੁ ਹੇਤੁ ਲੋਭੁ ਕੋਪੁ ਚਾਰੇ ਨਦੀਆ ਅਗਿ ॥ ਪਵਹਿ ਦਝਹਿ ਨਾਨਕਾ ਤਰੀਐ ਕਰਮੀ ਲਗਿ ॥੨॥ ੧ ੧੪੭

Four types of attributes keep the mind restless – cruelty, unfulfilled desires , avarice and anger;

The mind of a person who has them burns and must seek divine grace to be saved from these (M: 1, 147).

Cruel disposition, desire to have some thing one does not have or to have more of what one already has –

in short love for possession – greed and anger for whatever reason are the causes why wars are waged.

Generally the potential for suffering of mankind and destruction of resources is not given consideration.

All the above should really be abhorred by religion but it is religion that is responsible for most killings

in human history. In fact historically violence and deaths on this account exceed those from reasons and

natural calamities put together. There has been extensive killing of innocent people between

the three fraternal religious groups i.e. Jews, Christians and Muslims. They have a common patriarch

Abraham and are therefore called Abrahamic religions. The reason has all along been attempts at gaining

territory and seeking conversions.

The city of Jerusalem in the Middle East revered by the Christians for its connection with Jesus is

presently torn between the Jews (Israel) and Muslims (Palestine). It is considered holy by all the three.

They have fought relentlessly to gain control of it which in a way continues even today. The Christian

countries and Popes waged seven crusades from 1095 to 1291 CE against the Muslims. Violence though

not continuous still continues ith the difference that the Jews and Christians now seem to have joined hands.

Another important reason for inter-religious conflict is the declared intent of some to seek conversion of the others to their faith which they do even by coercion and allurement.

The Sikh faith while welcoming others to come to the faith makes no conscious efforts at conversions. There is also no attempt to attack any one to gain territory. The sixth and tenth gurus fought many battles with the Mughal forces and won but never annexed an inch of territory. The Sikh attitude therefore is one of ‘live and let live’.

A Sikh empire headed by Maharaja Ranjit Singh (1780 – 1839) was in existence in Punjab from 1801 to 1839. This kingdom has always been considered a model for looking after all interests. Appointments to important posts were made from Hindus, Muslims and Sikhs. Even the Prime Minister was not a Sikh but a Hindu Dogra named Dhyan Singh. All departments of the government were equitably distributed. That was the most peaceful period that Punjab has ever experienced.

The British had taken a foothold elsewhere in India during the rule of Maharaja Ranjit Singh but dared not attack his kingdom. It was only after his death that machinations of various people including those in the government weakened effective defense. Some of them particularly the Dogras shifted their loyalties to the British. This resulted in Punjab falling under the control of the latter after the second Anglo-Sikh war of 1848-49. It is noteworthy that the rest of India had been annexed by the British a century earlier and shows the resilience of the Sikhs against odds.

In order to maintain peace it is the responsibility of the rulers to ensure that peace is not disturbed. The Sikh thought therefore does not rule out preemptive action to stop attacks. Historically most foreign aggression into India took place from the North West. The gateway for that is the Khyber Pass located in the Hindu Kush Mountains that separate Pakistan (earlier part of India) from Afghanistan. This had to be stopped. During Maharaja Ranjit Singh’s rule the Sikh forces annexed territory right up to Jamrud fort, across the Khyber Pass. Unfortunately control over Jamrud did not last long following the death of the celebrated general Sardar Hari Singh Nalwa in 1837, but control over the pass was maintained.

The Sikh resolve to achieve and defend what is right is in accordance with the teaching of the first Guru who asks to fight for the cause one is committed to:

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ ੧ ੧੪੧੨

Jau tau prem khaylan ka chaau; sir dhar talli galli mayri aau;
It maarag pair dhareejai; sir deejai kaan na keejai. 20 (M: 1, SGGS, p 1412).

If you wish to play the game of love, be prepared to die;
Once you step on this path there should be no hesitation in accepting death

Aggressive designs do not help in the long run. Those who wage wars think that they themselves would not be harmed. They do however suffer in the long run. The scripture therefore teaches:

ਬੁਰਾ ਕਰੇ ਸੁ ਕੇਹਾ ਸਿਝੈ ॥ਆਪਣੈ ਰੋਹਿ ਆਪੇ ਹੀ ਦਝੈ ॥

ਮਨਮੁਖਿ ਕਮਲਾ ਰਗੜੈ ਲੁਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਤਿਸੁ ਸਭ ਕਿਛੁ ਸੁਝੈ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨ ਸਿਉ ਲੁਝੈ ॥੪੬॥ ੩ ੧੪੧੮

Bura karay su kayha sijhai; aapnay rohi aapay hi dajhai;

Manmukhi kamla ragrai lujhai; Gurmukh huay tis sabh kichh sujhai;

Nanak gurmukhi mann siau lujhai (M: 3, p 1418).

One who does evil never succeeds;
such a person burns in his (or her) own wrath;
this happens to those who are self oriented; their madness keeps them involved in conflicts;
one who follows the guru’s teachings understands every thing;
He fights the evil in the mind.

Guru Arjun shows the way in Sukhmani Sahib:

ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥ ੫ ੨੬੬

One, who removes evil from the mind,
looks at the whole universe as friends (M: 5, p 266).

Whenever a man (or woman) as an individual or as head of an organization or country is confronted with a conflict situation he should ponder if he is himself responsible for the conflict entirely, has at least contributed to its occurrence or is contributing to its continuation. However ego in the mind does not generally let one realize if he is responsible for the conflict. But one who meditates gets to realize that. For example we pray reciting Jaap Sahib:

ਨਮੋ ਕਲਹ ਕਰਤਾ ਨਮੋ ਸਾਂਤਿ ਰੂਪੇ ॥ ਜਾਪ ੧੮੭

My obeisance to the Lord who creates conflict but is the embodiment of peace (Jaap 187).

Contemplating on the guru’s word in humility enables us to realize if we are responsible for an existing or potential conflict situation. If so then we should pray to be helped to let peace prevail. This happens because a conflict situation does not let the mind concentrate in meditation. We read in Sukhmani Sahib:

ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥ ੫ ੨੭੮

Jabb dhaarai kou bairee meetu; tabb lagg nihchal naahi cheet (M: 5, SGGS, 278).

As long as we keep thinking of friends and enemies, the mind cannot be at peace.

A simple way of doing this is to ask the mind “Am I at peace with myself”.

We should then accept if we have a role in creating problems, probably unknowingly, and pray to be enabled to shed ego and let there be peace.

Peace is not possible without shedding evil. The fourth Guru says viciousness of man does not let conflict die down but he (or she) ultimately suffers:

ਵਿਝਣ ਕਲਹ ਨ ਦੇਵਦਾ ਤਾਂ ਲਇਆ ਕਰਤੇ ॥

ਜੋ ਜੋ ਕਰਤੇ ਅਹੰਮੇਉ ਝੜਿ ਧਰਤੀ ਪੜਤੇ ॥੩੨॥ ੪ ੩੧੭

One who does not let conflict die down is destroyed by the Divine;
Ego always brings a person down to earth (M: 4, p 317).

If despite all efforts a conflict situation does arise and continues, a Sikh must avoid first recourse to force to resolve it. We have however to be always ready for defense against any attack. Force is to be used only if all avenues fail, says the tenth Guru in Zafarnamah:

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥
ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥ ਜ਼ਫਰਨਾਮਾ ੨੨

Chu kar az hama heelatay dar guzasht; halal ast burdan ba shamsheer dast (Zafanamah 22).

If all other efforts fail it is righteous to pick up arms.

A Sikh believes that Khalsa was created at the pleasure of the Almighty and must therefore do what the Creator would approve:

ਖਾਲਸਾ ਅਕਾਲ ਪੁਰਖ ਕੀ ਫ਼ੌਜ ॥

ਪ੍ਰਗਟਿਓ ਖ਼ਾਲਸਾ ਪ੍ਰਮਾਤਮ ਕੀ ਮੌਜ ॥ ਅੰਮ੍ਰਿਤ ਕੀਰਤਨ ਪੰਨਾ ੨੯੧

Khalsa Akal Purakh ki fauj;

Pragtio Khalsa parmaatam ki mauj (Amrit keertan, p 291).

Khalsa is the army of Akal Purakh;
Khalsa was created at the pleasure of the Supreme Being.

Khalsa therefore acts in self defense or to preempt violence against it. It also must act to against oppression of the weak:

ਨਾਨਕ ਸੋ ਸੂਰਾ ਵਰੀਆਮੁ ਜਿਨਿ ਵਿਚਹੁ ਦੁਸਟੁ ਅਹੰਕਰਣੁ ਮਾਰਿਆ ॥

ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਾਲਾਹਿ ਜਨਮੁ ਸਵਾਰਿਆ ॥ ੩ ੮੬

Nanak so soora varyaamu jinni vichahu dustu ahankaranu maariaa;

Gurmukhi naam saalahi janam svaariaa (M: 3, SGGS, p 86).

A brave warrior is one who destroys the evil ego in the mind;

Through the guru’s teaching one can transform one’ life.

Bhagat Kabir says:

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥ ਕ ੧੧੦੫

Soora so pehchaaneeai ju larai deen kay hayt;

Purza purza katt maray kabahoo na chhaadai khatu (Kabir, SGGS, p 1105).

A real warrior is one who fights for the oppressed;

He may be cut into pieces but never leaves the cause.

Indeed a brave and compassionate person cannot look the other way after looking at oppression of the weak. A Sikh, the saint soldier, is therefore expected to come to the aid of the weak and the oppressed. Guru Tegh Bahadur, the ninth Guru made the supreme sacrifice for opposing Mughal efforts to finish off the Hindus. The Sikhs showed this quality when in 1739 Nadir Shah was returning after plundering India along with his booty as well as enslaved young men and women, both Hindus and Muslims. The Sikh warriors under the command of Sardar Jassa Singh Ahluwalia attacked Nadir Shah’s caravan, retrieved some of the booty and achieved release of the men and women. The latter were restored to their families. No wonder even the Muslims then praised the Sikhs pointing out that the Muslim rulers had failed to protect the people.

The Gurus and Sikhs in the past displayed both compassion and valor setting examples for the future generations, to emulate. If this is done the world will be better place to live in.