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Philosophical underpinnings & Key Considerations before starting.


As with all things related to temporal affairs, attention must be given to the spiritual in the beginning. For this reason, the introduction to this manifesto will attempt to first establish the philosophical underpinnings upon which the rest of the economic and political ideology that is Azadism will be based on. Without at least some level of spiritual progress this manifesto is useless, and the reader is better off reading Gurbani or doing Simran until a necessary state of competency is obtained. Where that level will be is entirely subjective, something that only the reader and their Guru can know. This manifesto has been designed primarily for a Khalsa audience, however not exclusively. A base level commitment to both Sant and Sipahi nature is assumed on behalf of the reader. Whilst the majority of this publication will be based in Miri, this introduction will briefly outline the Piri aspects necessary before delving further.

To help to ground these concepts and reconcile the economic aspects with Sikhi, throughout the course of this manifesto the spiritual components will constantly be referred back to in the form of Bani and Ithiaas. This introduction will begin with a Sakhi from Shaheed Bhai Mani Singh’s ‘Sikhan Di Bhagat Mala’¹, however before this it is imperative to understand what exactly Ithiaas is. Whilst generically, it is commonly used as a term for history, this definition falls short. Instead,  Ithiaas is a combination of three components: 

  • History - Events which actually occurred in the past
  • Mythology - The embellishment and sensationalism of events that may or may not have happened
  • Reality - How the story is applicable to your own life today

To say Ithiaas is just history misses the mark. In Ithiaas, the historicity of events is secondary to the actual message, or moral of the story. Unless you were actually there, experiencing an event for yourself, you can never truly know all the details of what happened. Nor do you need to. Whilst effort can be spent on determining archaeological records or gathering eye-witness accounts, this will always be less important nor as useful compared to actually understanding the point of the story. Imagine spending your life looking for Noah’s Ark, as opposed to understanding the moral implications and deep wisdom of the story. This story is not unique to Christianity either, as it has similar counterparts in more ancient traditions and texts like the Epic of Gilgamesh, or the story of the Saptarishi and Manu in Hindu tradition. Even our own Sikh traditions are full of these stories, with Guru Gobind Singh even writing his own version of the Ramayan, emphasising the Bir Ras more so than in any other version before it. Whilst these events may have happened, and these stories based on true events, that is only ever secondary to the point or feeling the authors are aiming to represent by them. Mythological references are borrowed and implanted to help connect with the reader and build a sense of awe and make it memorable. Therefore, Ithiaas is a combination of both history and mythology as it is meant to act like a vessel for wisdom and knowledge. It is easier to relate to deep spiritual concepts through a story since we can build personal connections with the characters and events. So much so that those events map onto our own experiences. Sita becomes a metaphor for the self and the distraction in the form the golden deer is Maya. The subsequent separation from her beloved Raam Chandar is analogous to our own separation between the Atma and Paramatma². This is when the final component - reality - completes the definition of Ithiaas

During the time of Guru Arjan Dev, four Sikhs approached the Guru seeking answers to an issue they were having regarding the question of free-will. They presented the Guru with his Bani saying that in some places he suggests that the individual has no autonomy over their own actions:

However in other places he suggests the opposite and encourages control over one’s actions:

They tell the Guru that if God themselves do everything then what can be attributed to us as a cause of actions? Which of these positions is true and which should be rejected? The above are just examples from the Sakhi, however Panktis from all over Bani can be used to show this paradox. Notably, Japji Sahib has a few examples of this, where parts talk of Hukam being in control of  everything, nothing is outside of it; or there is no effort that can be made by an individual, only God can apply effort. Whereas other parts, including the concluding Salok reminds us of the importance of actions in getting closer or further to God. The Guru responds in this way:

The Guru outlines not two, but three possible positions in the free-will vs determinism debate. For someone on the spiritual competency of “karma” (action), then those areas of Bani that speak to individual effort and free-will is appropriate. For someone who is an Upashik, those Shabads that emphasise devotion and love become paramount. However, what is the difference between Upashana and Gyaan (Wisdom)? Both the level of Karma and Upashana maintain a separate sense of self. The duality between the individual and God remains in both these levels since these states require an individual to do some effort of their own free-will. This perhaps may be easier to understand for someone at the competency of Karma since they still hold a sense of self in order to do right or wrong actions. Those actions or karma “attach” to that self, and so a separate ego is still necessary. Here you can assign blame or praise for someone's actions, as those actions conceptually “belong” to someone. For an Upashik, they still remain separate too, since in order to say to God that “you do everything”, this still implies an “I and You” relationship. The only difference here is that through saying this and internalising it, the Upashik is in progress of reaching the final stage whereas those only concerned with action don’t seem to escape duality as long as they are at that level. Therefore, the competency of Upashana can be seen as a transitory state, taking someone from the level of action (and perhaps ritual too) to the level of wisdom. It is only at the level of wisdom where the sense of a separate self breaks down completely. Here it is then understood that God is everything.

Everything includes yourself. The body, mind and soul are all God’s. This doesn’t mean that “you” belong to “God” now as if it is something separate - there is no “you”! The whole language of I, me, you, them (Haumai) is no longer applicable since it is all one thing. Existence itself.  Since there is no self at this level, what can there be to exhibit any sort of free-will? At this point it is only God’s will that can exist, only Hukam. The question of free will vs determinism is intrinsically linked to the concept of Ik Onkaar in this way. The answer of whether there is free will or not depends on the perspective of the individual (or lack thereof) asking the question.

It is almost guaranteed that much of what was just said would have gone over many readers heads, and that’s okay. The Guru realises the reality that everyone is on different stages of understanding with these concepts. Guru Gobind Singh in his 'Gobind Gita', links these three levels of competency and applies a hierarchy of progression³.

By first performing good action an inner “purity” is achieved, which acts as a basis to perform loving devotion. Love is an important attribute in spiritual progression since it is a paradoxical human behaviour that drives a person to overcome their self preservation instincts engrained over millions of years of evolution. Only in love does something other than the self get placed above one’s own well-being. Love provides the necessary conditions in which to dissociate with the sense of self and attain oneness. The inclination to serve one’s own interests is greatly inhibited during this stage of spiritual progression until a point is reached where there is a complete and successful ego-death, leaving only God left. Only God therefore is at the competency of Gyaan.

Returning to the original Sakhi, Guru Arjan Dev elaborates further on their approach to disseminating knowledge:  

The Guru assesses each of his Sikh’s individually, similarly to how a trained doctor also looks at each individual on a case-by-case basis. Just like the doctor, the Guru will not just prescribe only one type of teaching for the Sikhs, since he realises that humanity is diverse and each individual is unique. Hence why they are known as Jagat Guru. There is Sikhiya given dependent on each circumstance and relevant to all no matter what stage they are at.

This is also why the Guru can hold so many seemingly contradictory positions simultaneously in Bani. It is because not all of the concepts and teachings mentioned are completely relevant at each stage. Another example is reincarnation and karma. Only if you accept a sense of separateness can this work, otherwise on the level of wisdom, it’s God themselves accruing the karma and going through a cycle of rebirth. If you have no free-will then it is not up to you whether you will enter this cycle since there is no you in the first place to be blamed for the karma you collect. Nonetheless, the Guru still uses this concept many times throughout Gurbani. Repeated mention of the 8.4 Million species life cycle is apparent throughout Sri Guru Granth Sahib.

However, now consider this Bani from Bhagat Trilochan Ji in Raag Gujri:

What happened to the 8.4 million cycle now? Here it is skipped, and the unfortunate soul is constantly reincarnated as the relevant creature. However, a prostitute is still a human, perhaps they could still have a chance? But the serpents and pigs are damned, how can they escape from their situation now? The problem here is not of contradiction but of both literalism on the behalf of the reader and a misunderstanding of the Guru’s strategy.

The Guru employs these concepts as a technique to help progress to deeper understanding. Both these Shabads would be more or less relevant to different audiences, primarily those on the competency of karma.  It is understandable and provides a set of necessary incentives for them to behave in a certain way. As they progress this concept can be less relied upon and new understanding can develop. Essentially, at later stages it is realised that it is God reincarnating themselves. When the body dies and disintegrates, that matter which once made up a “you”, would go on to make up the soil, plants and animals. Reincarnation can then be seen as a great recycling of energy from one form to the next. When the atoms arrange themselves in a complex enough way, then the capacity to receive consciousness arises once again, and the “soul” re-emerges. This process is not just limited to after death either since the body is constantly undergoing decay and rejuvenation. 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. When asking the question what happens after death, first we need to establish what exactly is it that is dying? This does not mean that reincarnation or karma etc. is not true. These are simply concepts more relevant at a particular level of understanding.

Why is any of this important? How does it relate to the topic of this manifesto? It is because…

You can’t mix perspectives.

What is meant by this is that it is inconsistent to take conclusions from one level in order to operate at another level. For example, if we reject free-will but maintain a separate sense of self, then how can blame be placed on criminals? In fact, the entire justice system falls apart since no one is truly at fault. Even saying that previous sentence is false since there isn’t any one individual in the first place to take the blame. The duality between good and evil also breaks down at higher competencies since it is all just God. Murder fails to be an ethical problem since God is the one killing and the one being killed. Yet very few will argue not to punish or remove murderers in society. Why? Because as long as we maintain a separate ego, we also attach to it the ability to differentiate and label our surroundings in terms of good/bad, hot/cold, high/low and more. Whereas objectively these things cannot exist without an observer or reference point from which to compare against. What is cold for a polar bear is different to what is cold for a camel. These dualities exist only in subjectivity. As long as there are individual subjects, then this is the realm of Karma and perhaps Upashana. These dualities can only exist at these levels. The only exception is that it begins to breakdown in Upashana, as what would otherwise be deemed inappropriate or unethical would be seen as necessary to the devotee. For example, the worship of stones, or seeing God as a singular rock would be shunned today, yet one of the contributors of Guru Granth Sahib, Bhagat Dhunna, did exactly this. As someone on the competency of Upashana, they were carried through to achieve Brahmgyaan.

One of the primary positions that this manifesto is based upon is the right to private property. This a term to denote individual ownership over material items in the world. This includes houses, food, water, land, tools and even one’s own body. However, if perspectives are mixed up, then a conflict seems to arise between Sikh philosophy and private property rights. It could be easily argued that “all things belong to God, therefore we cannot own anything” or “there is no self, so God must then own all things”. Whilst this is implicitly true, it is only true in a relevant sense at a competency of wisdom. If this position is taken, then ethics (right and wrong) must also be rejected. Reincarnation, karma, heaven, hell, good, bad should all also be done away with. A separate sense of self cannot be rejected whilst also maintaining ethics or other relevant concepts. If a self is denied, then it must be consistently denied. Otherwise, whilst we are operating at competencies below Gyaan, then we must accept the right to property. How that property should be managed and organised is the very topic of this manifesto. Therefore, Azadism is a philosophy concerned with the realm of Karma first, in order to build the foundations and provide the necessary conditions for those individuals looking to go further whilst protecting those who are at the very base Karmic level.  It is not “wrong” or “bad” to own things, this is merely an attribute appropriate at these levels of understanding. It is from the perspective of Karam that the ideas in the manifesto are built up from - bottom up, not top down, since this is what the Guru does. They account for all levels, not just those already enlightened. This approach will be further reiterated in the first section, which will explore the implications of private property.  

Further to the point, at the competency of Karam, where there still is an ego, to have ownership of property is appropriate just as much as it is to call a tyrant a tyrant and a saint a saint. At that level, all these labels can and do exist. Albeit illusory but even an illusion holds an existence.  Recognise that these are just perspectives and each one does not exist in a vacuum. Observe the following picture:

From one perspective it is a rabbit, at another it is a duck. But both perspectives share a fundamental characteristic that there is indeed a picture there. The “somethingness” present is undeniable, it is just a difference in view and interpretation of that somethingness. Additionally, those views only exist so long as there is a viewer to interpret it. From the Karmic lens a duck or rabbit can be seen, whereas an Upashik says both rabbit or duck is something (“Prabhu, these are both you”). From the competency of Gyan neither distinction is recognised and only somethingness beyond any label or judgement is considered. This does not mean there is no duck, or rabbit, it just means that either is only seen so long as there is a separate individual available to interact and interpret it. Again, this is the perspective from which this manifesto will approach reality from for the sake of action.

Realising this distinction is not only crucial before beginning reading this manifesto, but also approaching spirituality in general. Bhai Gurdas Ji in his Vaaran warns of the dangers of mixing perspectives like this when criticising the misapplication of the Vedantic school of thought:

The problem Bhai Ji is talking about is giving a teaching to someone who is not ready, that they are God themselves. However, if they do not successfully also understand that there is nothing but God, then this leads to a dangerous conclusion. Yes, they are God, but so is everyone else. They are only God because there is nothing left of themselves. God is that fundamental reality that is reached when removing all the illusory properties mapped on top of existence, such as an individual's desires, hates, beliefs, and even their own identity.

Vedanta itself is made up of three approaches of Dvaita (dualistic) Vedanta, Advaita (non-dualistic) Vedanta and Vishistadvaita Vedanta (qualified non-duality) from which Bhagat Namdev, Bhagat Kabir and their Guru, Ramanand (who also has shabads in Gurbani) descend from. The school of Advaita Vedanta are aware of the danger Bhai Gurdas mentions with their philosophy and so split their world view similarly into two parts, namely:

  • Paramarthika - Supreme/Ultimate
  • Vyavaharikha - Transactional

Whilst Paramarthika could be considered equal to the competency of Gyan, whereas everyday transactional reality is dealing in Maya, or the illusory reality that exists in duality. This dualistic perspective is where this manifesto sits, since it simply has to. Any discussion involving the role of justice systems implies ethics. Similarly assessing human behaviour and decision making on an individualist level implies separate selves.  This is not a problem, the Guru themselves operated at these levels constantly throughout their lives, otherwise how would they have fought battles if they made arguments which confused perspectives? Instead they realised those levels, experienced it and took relevant teachings from it. For example, understanding that God is the supreme reality means that it is illogical to hold any deep hatred for another, since all are just acting out their role in this play of matter and energy. This is why the Guru can be understood to be Nirbhau Nirvair, since an enlightened being cannot physically hold fear or hatred without creating a duality. Whilst they recognised that it was God themselves swinging their Tulwar and decapitating the enemies on the battlefield, it still did not stop them engaging on the transactional plane. Even to help their Sikhs on this path, they come down to each Sikh on their level to lift them up and progress them spiritually. Azadism recognises this as it is simply a tool or set of ideas to be employed entirely on the transactional level. For those interested in Bhagti and advancing their level of competency, this manifesto is not appropriate. It is not aiming to do that, its purpose is different. If the reader is seeking that then read Gurbani and commit to doing Naam Abhiaas.

Therefore, in preparation for the rest of this manifesto, Azadism assumes free-will and private property as a necessary first step. This allows for law and order to be established on a system of ethics and grants individuals sovereignty over their own lives, as well as the ability to choose how they live it, free from oppression and tyranny. The first section will discuss other assumptions built upon this.

Private property as a premise will not be mentioned further after this introduction, but it is something the reader may want to keep in mind as a backdrop to later concepts mentioned in this manifesto as necessary pre-requisite in understanding. For example, when discussing tyranny, an inherent understanding that a tyrant destroys the right to private property when they kill or steal from others should be obvious. However, if the reader approaches this from a Gyanic or Paramatmic perspective, then there is no tyrant nor oppressed. Therefore, for the purpose of this manifesto, private property is a necessary assumption. Even to give in charity requires it, since if you own nothing, then how can you give anything away? Whilst it is ultimately true that it is simply God giving and taking themselves, for the purpose of this manifesto the author suggests putting this mindset aside for the time being. The same way the Guru sent away his court philosophers and theologians in the time of war, this manifesto makes a similar suggestion. The reason the Guru did this was because for battle a particular state of mind and readiness to act is required, whereas those fixated on ethics would debate the Guru on every step taken. There is a Sama for everything. Only by letting private ownership over one’s possessions and one’s own body and mind can you have something to work up from.  Trying to limit all action based on the concept of oneness is a ridiculous strategy to develop anything. The Guru could have easily just written Ik and been done. They understood the nature of human beings and broke it down. Oankaar is the first breakdown of Ik into three states of waking, dreaming, dreamless sleep, and the fourth state of Turiya. The rest of Mool Mantar expounds on this before further expansion through Japu Ji Sahib and the rest the Sri Guru Granth Sahib. At the very least, let there be a reasonable starting point. Then by your own choice, you can give up your own private property through charity all you like. But enforcing that on everyone is the root of immorality. This is no way to progress through these stages.

Those higher states can be written about forever, however the only way of truly understanding it is experiencing it for oneself.  The explanation of these things becomes very intricate and difficult, and will fall too much outside of the scope of this manifesto. I have only given enough here to drive the point about being careful of mixing perspectives, since the last thing a reader needs is to approach these economic ideas with confused world-views. Again, it must be repeatedly stressed that this topic needs careful attention not to confuse perspectives. Even writing the above few paragraphs were perhaps the hardest to write in this entire manifesto. As the author, I had to be very cautious here since people could easily take it the wrong way. In writing this, many of the sentences had to be rewritten to account for this. Guru Nanak’s description of talking about these things is truly appropriate:

With this understanding in mind, we will now discuss the topic of this manifesto.


The 28th command from the Guru to his Khalsa encourages us to study the art of statecraft and politics. However, discussion of this topic within the Panth often misses a crucial element to nation building that forms the very bedrock of determining the success of a people. This crucial component  is the field of economics.

Economics is often reduced to the study of wealth and money management of a nation, however this often misses the more fundamental questions it seeks to address. It is an inquiry into the study of human behaviour itself. Economics looks at incentives that drive human beings, it seeks to understand why we make certain choices over others. Money is an inseparable part of life whether we like it or not. Therefore, economics is often conflated with monetary matters since money drives so much of our decision making. Through money we trade, offer gifts, command labour and attain power. Money is not just the paper notes or metal coins, it is a symbol representing value. Through exchanging value we sustain what is known as the economy. What one person values more is obtained by giving up something they value less. But how this is managed in a society is pivotal for its development and more critically, its survival. Without a functioning economy empires collapse, people starve and hell manifests on earth. The worst atrocities imaginable occur when basic needs can no longer be met. Understanding economics allows us to avoid these catastrophes and answer questions such as: how best to remove poverty? Why are some nations richer than others? What environments allow for maximum innovation? How should a government be structured to ensure the human rights of all can be protected?

On an individual level, the study of economics can be invaluable in building and securing wealth. Recognising how money works and how different types of policy can increase or decrease prosperity can help navigate one to financial and political success. Understanding the inflationary nature of the money supply and decrease in purchasing power leads to an appreciation of the value of investing rather than just saving. Becoming cognizant of how to play this game can grant financial freedom, allowing people to change focus from simply chasing money to letting it chase them, thereby allowing time to concentrate on more meaningful endeavours in life. As well as the potential financial benefits, the psychological aspects are perhaps even more important. Through adopting an investor mindset, a lower time preference is achieved where an individual is willing to forgo pleasure now in order to reap a bigger reward later. This helps develop a necessary long-term mindset that the Panth seems to be lacking especially. By permeating the study of Economics, we are able to transition from a community that is reactive and responds only when there is an imminent threat or a tragedy (even this is ineffective most of the time), to one that is proactive and already has the necessary systems in place to both avoid and mitigate the harmful effects of such events. As well as this, not only does studying economics allow us to meet the above mandate from our Guru, but for the Khalsa this study allows us to better understand the world around us in order to avoid manipulation and exploitation. One of the most recent examples of this being the Kisaan Morcha in India. Additionally, learning how economics really works may help Sikhs save themselves from both external and internal threats.

On observation, there has been a rise in certain ideas within the Panth that seem to not only go against basic principles of economics, but are also antithetical to Sikhi itself. Alongside much of the population, we Sikhs are increasingly falling prey to misinformation and ignorance. Petty squabbles about largely meaningless things have become the norm, and society all around us is becoming more and more polarised in terms of left-wing and right-wing nonsense. But this is a distraction. The real problem is, and has always been, the battle between liberty and authoritarianism. Therefore, this manifesto is an attempt to combat these bad ideas, with a set of better ideas drawing from both Sikh principles and the latest developments in the field of economics. Azadism combines these two aspects into an ideology that prioritises the same freedom that our Gurus and Shaheeds fought and attained martydom for.

The reality is this - not only are there nations that hold power and influence that the Khalsa should have already had at this point, but even single individuals have more power than perhaps the entire Panth combined. The worst part is that these people abuse their power to oppress, murder and steal, and the Khalsa has no current way of stopping or replacing them. It may be argued that nothing will beat the Guru’s Khalsa, and whilst true, this has not been seen to prevent the otherwise avoidable genocides and brutal oppression of today. We are so behind on the global level for these things, and as result needless and preventable suffering goes unchecked. It is time for a rethinking in our approach. A realignment of our goals and objectives so that Guru Khalsa Panth is able to navigate the complexity of the modern world and avoid propaganda and misinformation. But to do so, we must accurately define the problem. We must learn from history - both the successes and the failures. Knowledge is a tool that can be used both against us and for us. Acquiring knowledge ourselves is a necessary means of defence in this age of information warfare.

The manifesto will begin on the topic of self-interest and the power of incentives in both spiritual and economic decision-making. It is important that this chapter is read carefully since it provides the foundations for the rest of sections to build upon. The second section will introduce the concepts of markets, and the economic laws of supply and demand. After that, the topic of privatisation will be explored through the concepts of competition and monopolies. This section will also outline two key examples of how industries would function under an Azadist framework. From there, methods in which to support people in an economy will be discussed, as well as taxes and inequality. The final section outlines the role of a government and presents an idea in how the principles of an Azadist economy can be preserved. The reader is strongly encouraged to consult the corresponding notes for each section, since many extra aspects that were not included in the main body is present there. The notes also show the sources and relevant information to help solidify your understanding or delve into more detail about certain topics.

The goal of this manifesto is to open a gateway in understanding to a world of thinking that every Khalsa needs to become aware of. We should abandon this game of trying to play catch up with the “West” and look  towards getting ahead. The world is changing at a rapid rate, and our attachment to old ways will keep us trailing behind. Simply mimicking the past is useless without understanding its lessons. What use is to dress up as a warrior and amass a great collection of mediaeval weapons if they will never be used? This is not saying to abandon appearances or practices, it is an encouragement to live up to them. By uncovering key principles a new approach must be taken that is applicable to today. The Gurus did not stick to just swords and bows, they themselves developed their own cannons, used firearms, gathered world-class poets, musicians and philosophers of the day, all to present the principles of their message in the most relevant way.  The Guru’s Darbar being a prime example for the Khalsa, as an institution that facilitated the flourishing of art, philosophy and science. Similarly today, our Panth must recognise the importance of getting to the top of cutting edge fields such as: economics, finance, politics, psychology, philosophy, natural sciences, mathematics, machine learning, artificial intelligence, blockchains and cryptocurrencies. The Khalsa should be permeated throughout these areas, but where are our world class institutions, universities and industry leaders? The excuse that we are so few of the population is not acceptable. We have had far less numbers and endured far worse suffering in our history. The problem isn’t numbers, it is how we use them.

Inevitably, there will be those who are stuck in their thinking and are unwilling to adapt. This manifesto is not trying to convince them. The aim here is only to convey a set of ideas to those within the Panth that are actually genuine about doing Khoj and taking the mandates of our Guru seriously, such as the one above. Neither is this manifesto aiming to be an economics textbook. Taking inspiration from Thomas Sowell’s book, Basic Economics¹⁰, you will find no complicated graphs nor mathematical notation, save from the few simple diagrams and tables designed to help visualise a concept clearly. Additionally, particular inspiration has been taken from the Austrian School of Economics as a resource for many of the economic ideas present in this manifesto¹¹.

An important disclaimer

Firstly, the reader needs to ensure the utmost respect is given when handling this manifesto since it contains Gurbani. For this reason, a paper copy is only provided upon request and collected or delivered in person. For more information, please see the website. Otherwise the full manifesto is available on the website for free and also in PDF format. The Sangat is encouraged to download and  secure copies on their hard drives to avoid potential future loss of data for any reason on the author's behalf. Secondly, not all Panktis will have an accompanying interpretation. The reason being that the same Gurbani may resonate differently based on a person's own individual spiritual level, and so to force an interpretation for each line is unnecessary. The reader is therefore encouraged to use the selected Shabads as a start point for their own Vichaar, and the responsibility is on them to do further Khoj. This doesn’t have to be done alone, and you can even contact me to discuss your interpretations of these lines. I have included Shabads as a support item for the themes talked about in this manifesto, as a sort of start point for your own Khoj and as a suggestion on what to contemplate. But again, the responsibility is your own. Only when you yourself take the responsibility to do your own Vichaar, and apply it to your own lives will you get an interpretation appropriate for you. SriGranth and SikhiToTheMax have both been invaluable resources in accessing these Shabads, and on there you are able to study translations in English and Punjabi, alongside interpretations from the Faridkot Teeka. These are not just throwing random Panktis at you, time has been spent on selecting these. But they have been limited to only a few on purpose. Use them as a springboard for your own Vichaar and do not hesitate to bring your Vichaar to me to discuss. Any disagreements are also encouraged, and you are more than welcome to present your counter-arguments.

The entirety of this manifesto is the author's own views and interpretations of both Sikhi and economics. The positions taken on subjects in this document does not intend to be presented as objective fact. The only position that is fixed is that there is precisely no one universal understanding of any of these things. Just like Prachin Panth Prakash is a unique view of Rattan Singh Bhangu’s Sikhi, or Suraj Prakash is an expression of Kavi Santokh Singh’s Sikhi (especially his Prem for the Gurus), any text related to Sikhi outside of Gurbani (including this one) is the author’s own subjective take on it. This is merely one application of Sikhi on the study of economics. There is no objective interpretation on purpose due to the strategy of the Guru in disseminating Sikhi mentioned earlier.

What is presented here is what the author believes is the most accurate reconciliation between economic ideas and Sikh principles. If there are any disagreements then please feel free to get in touch to debate or discuss any of this. This work is an homage to the vast collection of knowledge studied in Sri Guru Gobind Singh’s Darbars. Mahraj themselves encouraged the study and translation of texts not limited to just spirituality, but also in subjects like statecraft, sciences, health and medicine, poetry, musical theory etc. Similarly, most of the ideas in this manifesto are already in existence. All the author is aiming to do is to bring these concepts into the Panth and relate it directly to Sikhi for the benefit of the Khalsa and the Sangat, and in turn to benefit all humanity. The author hopes this work inspires others to do the same with topics such as law, finance, politics, but also modern science and medicine, quantum physics, artificial intelligence, blockchains or even poetry and art (although there is a lot of existing talent here already).

Since the author of this manifesto is most definitely fallible, there is bound to be mistakes or other views that could fit better with Sikhi. It is for this reason debate and discourse here is repeatedly encouraged in order to assess which ideas are indeed more or less relevant. In fact this manifesto itself is a counter-argument for certain pro-central planning ideas that have grown in popularity within the Panth that in the authors opinion are not only foreign to Sikhi but also destructive to it.

Outside of the main body of this text, please also refer to the relevant Notes for each section. A glossary of terms has also been provided, alongside an appendix. Additionally, consult the website for updates and future posts and publications.

Through this manifesto, the aim is that the door becomes opened for debate and discussion on these topics, and an effort to educate ourselves on some of the most important ideas of today. The Khalsa was made manifest to free people from Ghulami, not become it ourselves.