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The Punjab Past & Present 196; Ganda Singh

1 1 6

to IS

17 28

Statement about the ownership and other particulars about (Ajuni) as required by registration of newspaper (central) rules 1956

FORM IV

( See Rule 8 )

I. Place of Publication

2. Period of its Publication 3. Printer'. ame

ationality

4. Publisher's Name

•.. Mansooran (Ludbiana) Monthly

Sh. Hazur Baba Madhsudan Singh Dedi ••• Indian

-do-

atioaality Indian

5_ Editor's Name -do-

ationality ... Indian

6. TIle Ajuni it concJuded by Gur Gaddi Shri Hazur Baba Sahib Singh Dedi. t, adhlucfaa Sin,h Bedi hereby declare that the particulars given above .... to tIae belt of., knowled,e and belief

Signature of Pubijsher

Sd/· Shri Hazur Baba Madhsudan Singb Bedi V. Mansooran D. Ludhiana.

STar HtTREo fR"1.JJ 'AT a~

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Guru Nanak's Impact on History

GANDA SINGH

Over six millions Sikhs playing a conspicious role in the social and political life, not only of India. their homeland, but also of aJI the countries in the east and west wherever they have domiciled as permanent immigrants or as temporary residents, are a living practical example of the impact of the life and teachings of Guru Nanak on history. Like the Guru himself they are a practical people, always up and doing, bubbling with energy ready to be yoked to soilve the problem of life. They are never afraid to put their band to any type of work that comes their way and they would strive every never to make it success. And it is by sheer dint of hard work that they have won a place for themselves in their occupations and professions. The world knows them as one of its bravest of soldiers, both of peace and war, With his hand at the handle of the plough or at the steer of the tractor, the Sikh is the hardiest peasant who becomes one with the land for raising his crops. But he is at his best in the field of battle when he is called upon to fight in defence of his motherland or for the protection of the weak and helpless, at home or abroad. Guru Nanak's belief in the Unity of God and selfless service of mankind has given to the Sikhs their character of unswerving faith in God and Guru, and in pa triotism and sacrifice with which they not only feed the Panjab from under the yoke of the oppressors and usurpers in the eighteenth century but also carved for it, under Maharaja Ranjit Singh, in the first half of the 19th century, a place of strength and honour on the international map and made a gift of it to India to stand as a sentinel on its north-western frontier to defend it against all future invasions from that quarter.

The ~hiDgS of Guru Nanak related most of the spiritual uplift of mankind and $Ocial goodwill and understanding among people of different creeds and classes based on the common fatherhood of God and brotherhood of man. According to him, '''ere is but One God who is A Il- Truth, Immortal, Unborn and self ... oiAiDS Creator, Fearless and Without hate. He is neither the Allah of the M'J61l'6tt1td aJld DOl' llama or Krishna of the Hindus, but God of the universe, of "~.I"_Q· bad oj all religions. For the promotion and advancement of human

.elatioa.s,. Guru Nanak refused to recognize the man-made ;R;_IJ.C~I.;laQCJ -clHses. of high and low and of rich and poor. And be

condemned. with all the fj rce nt his command, the agres ion of one Over lh other, of the rulers over their subjects, both in the field of politic and of rcli~i{Jn. He stood for the freedom of conscience and expres ion. He was the tronge 1 advocate of the cause of women. He would attach no impurity 10 them b eu e of their sex, nor would be h old them in compulsory ubiection to men. H. them the fu llest responsibility in all matters, piri tual and Od31t ond r ard d them in every WHy equal in the sight of God.

But Guru Nanak was nOI a visionary ideali t of 8 pe ul tive the JJ t. Ii

preached no complicated philosophy couched in unintelh lhl I n u e other-worldly pea pic. He wa Q prnctical man-one with the m n of thi He spoke to the people in the languuge of the people nd e pJilincd hi J

to them with examples drawn from the ever duy common lir . Jaboratories both for the demonstration and practice of III institutions of Sangat, or congregations, and Pang t or together in rows for community dining. Both at .. ent, he established Sangats or congregations

Therein they met daily, generally in the evenings to hear the ruru lina his hymns, and to pray to God and to discu sand 01 e problems. The forums of the Sangats were known as dhararn

n developed into Sikh missionary centres where Guru' wor and transformation was continued by subsequent Guru and presentatives. popularly known as Masands. 1t \\ as in the e aalu that Ouru', Sikhs learnt practica I Jesse ns in SI khi m. free hem ] the orahip of Gods and Godde sea. and idols and image, and re ued the

malt aDd hi IU ra a the only \\ a f the ~ Or hip f he

Iona1 God. It here that the Si h as the f llower of the Gur

tIleir old Prejudices and ru bbed off' their ang I r· I ~" •• tY CI_ CIOI .. to

e

as brotbers.in·faith and under tood t et -~_tOn Creator. The popularised amon t h

by hich Guru anak addr lti

of usJim origin and Bh i B from amoqst the Hindu . To reljpoos aDd

~i8Ul'd Zulfiqar d

There is no restriction among them that a Brahman may not become the disclple of a Khatri, for Nanak was a Khatri. and no Guru among them was from the Brahmans as bas been described. 8imiJarJy they placed Khatris unde r the au thority of th e Jats Who belong to the low caste of the Vaishyas, as the big Masands of the Guru are mostly Jats. The Brahmans~nd Khatris become pupils and disciples of the Guru through the medium of Masands and ar e accepted int 0 the pupilage and discipline of the Guru (p, 233).

No t only this. Some of the popular saints whose hymns the fifth Guru incorporated in the Sikh holy book, the Guru Granth Sahib, were not only Muslim by birth but also came from the lowest of the low Hindus and Muslim classes. For example there are Sadhna, a Musli-n butcher, Kabir, a weaver, Ravidas, an untouchable cobbler, add Sain, a low caste barber. in addition to Muslim Mirasi reback players.

Thus, with the Fatherhood of God preached by Guru Nanak, was the real

brotherhood of man recognized and established in practice by the religion of the Sikhs. The tenth and the last Guru Gobind Singh in his time went a step further. On the introduction of the baptismal ceremony for the order of the Khalsa) he made the initiatees drink the baptismal water. the Amrita, one after another, from one and the same vessel in a double round-the first man becoming the last to drink it in the second round. This practice abolishes for the Sikhs the distinctions of high and low for all time to come and places them on a plain of absolute equality. And we have practical examples of this levelling in the subsequent history of the Sikhs. Within two years of the death of Guru Gobind Singh when the Khalsa under the leadership of Banda Singh freed the eastern Panjab from under the galling yoke of the Mughals and established therein the rule of the lOB. of the soil" no distribution of other offices, William Irvine tells us in his Later MUlhall :

III aU the parganes occupied by the Sikhs, the reversal of previous 0Iat0JIJI "u .triking and complete. A low scavanger or leather-dresser, the tow_ eI the 10. in Indian estimation, had only to leave home and join the a .. , .1Ieu in a short space of time he would return to his birth-place as with hia order of appointment in his hand. As soon as he set foot

,,: !huadariea, the weD-born and wealthy went out to greet him and

.. · .. , _:.0DIe (VoL I. 9~99).

thDa, unimqinable in traditional Hinduism and had a revorw .. ~I¥' .. ,ory 01 northern India. It created among the Sikhs

of the people and favourably considered I'. . '

iJlcre8sed taxes that had b . . us sUggestIon for reduction in the

. '. . ecomc oppressive fur the ryots [Akbar .. nama, vol. iii.

,14-15; SUJun Raj Bhandun, KhuJasat"u-Tawarikh, 4251.

Emperor Jahangir, however, for political exp dO.. . . u

. . e leney, succumbed to tne

pressure of the Muslim revivalists evidentlv of the N ihb di SI rai

• . . ~ 1.1, aqs anI·· aaikhs, and

ordered the arrest and execution of Guru Arjun The Empe 1 0 . ff

. . • 11 • . rOT umse records

it in his memoirs. the Tu.zuk-i-Jabangiri, p. 3~, saying:

• There lived at Goindwal on the bank of the river Beas a Hindu mimed Arjun in the ga rb of a pir and Shaikh. so much so that he had by his ways and manners captivated the hearts of many simple minded Hindus, nay, even of foolish and stupid Muslims: .. who called him Guru. From all directions

fools and fool-worshippers were attracted towards him and expressed full faith in him 0 For three or four generations they had this shop warm, For years the thought had been presenting itself to me that either I should put

an end to this false traffic or hie should be brought into the fold of Islam When this news (of the Guru having shown special favour to Prince Khusrau)

reached the ears of our Majesty, and I fully knew his heresies. I ordered him to be brought into m.y presence and, having made over his houses. dwelling

.

places and children to Murtaza Khan (Shaikh Farid Bukhari) and having

confiscated his property, I ordered that he should be put to death with tortures-

Very significan t indeed, in this context, 0 is a letter of Shaikh Ahmad Sirhindi M ujaddid-i-Alif-i-Sani to Shaikh Farid Bukhari, entitled Murtaza Khan, the governor of lahore, referred to above, The Mujaddid writes:

The execution at this time of the accursed Kafir of GoindwaI. ...... with whatever motive ... is an act of highest grace for followers of Islam [Maktubat: i-Iman Rabbani, Vol. I, Part iii, letter No. 193J.

The execution of Guru l Arjun for his religious activities was all act of high-handed tyranny aimed at ihe supression of the Sikh m.ovement and was a repetition of the oppressive policy of, the fifteenth and early six. teenth century Sultans of India which the great Guru Nanak had fearlessly criticised and

C01ldemaecl fa the strongest terms saying:

TJae JdDI. &Ie butchers, and cruelty their knife. Sense of duty and res .. _IDtIIRY _tIibm williS and fled [Majh Var 1, 16-1] Again.

th6ir' revenue collectors (behave like) dogs;

21

fU' of the body from a spreading ulcer: To initiate the community into martiat ways. he himself were two swords at [he Akal Takht at Amritsar as em blems of spiritual and temporal authority-Piri and Miri-the combination of bhakti and shakti, of deg and tegh-the kettle to feed the needy.ann hungry and the sword to protect the weak and helpless. This was the first step towards the transformation of Sikhism into a mi1itant church and its followers into saint·soldiers and soldiersaints. According to the Dabistan, 'the Guru had seven hundred horses in his

stables: and three hundred cavaliers and sixty artillerymen were alW:ays in his service'. This was the first corps of Sikh volunteers raised by the Guru at Amtit ....

for service-

But Guru Hargobind was not a mere soldier. He was primarily a saint, a Guru. sixth m the line of spiritual inheritance ,from Guru Nanak Who had permitted no aggressive designs against anyone. Guru Hargobind's martialization, therefore, was purely for self-defence and for the defence of the defenceless. Wb.en

the great Maratha saint Samarth Rarndas, during the North-Indian rambles, met Guru Hargobind at Srinagar in Garhwai in about 1634 and questioned him on this change, he replied: "1 nternally a hermit, and externally a prince. Arms mean protection to the weak and destruction to the tyrant. Guru Nanak bad not re-

nounced the world. he had renounced maya (the sense of attachment and possesion}", This explained the Guru's meaning of the change. hearing which Ramdas said, "yeh hamare man bhavti hai=-this appeals to my mind'; (Panjali Sakhian, No. 39].

Although Guru Hargobind and Guru Gobind Singh had to ftght ai many as eighteen battles, either against local .chiefs or against the Mugbal government they were all defensive. Never; in. anyone of them, was the intitative taken by the Guru, DOt, as a result of their victories, was an inch of the enemy's territories ocoupiea or towns and treasures plundered or a single captive carried. Nay, when alpproachtd, Guru Go bind Singh was ever ready for peace-neg otiations, Not eob'tlti!t. When Bahadur Shah, after the death of Emperor Aurangzeb, who had Mm rotponsible for the execution of the Guru's father (Guru Tegh Bahadur), ~~bed the guru, he readily agreed to help him with a detachm~nt of Sik~s

... "atl •. ()i $u~ssion at Jajau, June 8. 1707, in support of the rightful claim to the throne. This was the teal Guru Gobind Singh,_ true, in word and deed. to

tlJaC01:nls of Guru Nanak.

~l~IMI~~J". llulll& .. if ~ \fhlt tilt feat of t~ Lend beoometli fearH:ss, lor OBe " ••• !ldt • .101...,'" ttMMlf" wa, said by Gllrn Nattak iti Ras Qauri. ~h

teD you'" said Banda Singh. "when!"ever men become so corrupt and wicked as to reliDq uish the path of equity and abandon themselv'es to all kinds oC excesses, the Provideeee never (aiJs to raise a scourge like me to chastise a race so depraved. but w1len the measure of punishment is full, then He raises men like you to bring him to ponishment". What fearless composure of mind and a peaceable calmness and stoic seJf-conro], brought about by Guru Nanak's teaching! [Styar-ul-Mutakherin, 404- Raymond. i 91; Briggs, 79-80J

The institutions of Sangat and Pangat (mixed congregations) and Guru ka Langar (mixed community dining) established by Guru Nanak, as mentioned earlier" bad not only the levelling and equalislng effect upon the Sikhs, but they had also strengthened their cohesion. as a separate nationality and democratized 'their social, religious and po] itical organizations. The organization of the DaI Khalsa and the republican nature of the Sikh MisaJs during the eighteenth

,.

century also had their birth in the Sangats. Sir George Campbell, who had seen 'this system in actual practice in the cis-Sutlej areas In the eighteen-forties before the annexation of the Panjab, tells us :

The Sikh system is very much like that out of which the German system sprang. They formed Misals or military confederacies ...... Each misal elected ,its own supreme chief and sub-chiefs, and every horseman had Its rights and his share in the common conquests. The combined misaIs formed the 'Khalsa' or Sikh C01J1monwealth [Memoirs of My Indian Career, i.46].

,

Speaking of the republic of Mehraj, which he knew intimately he says:

Mehraj remained an independent republic till, with the rest of the country, it come under British protection. ...... It was really a very complete, ful~y equipped republic, ...... It was diplomatically recognised as a state ... There were no chiefs or hereditary rulers; the state was governed by its punches or representative elders. There was nothing of any feudal system, or any division

into conqueror. and conquered Unhappily, as I think. this interesting

republic was soon after wiped out, when all the smaller Sikh states were mediatised and reduced to the position of British subjects [Ibid., i, 42-43].

Even when Maharaja Ranjit Singh integrated and consolidated the

. . th ki d f the Panjab he said that the

zerrnones of some 0 f the misals In to e mg om ortn .., , .

in reality belonged to the Guru and that he was only hIS rapna, a

(watChm~n), And, always remembering the words. of GU~u Nanak one is fallIble, the Supreme

..... ,~- andar sa bh ko, abhull Guru Kartar-every lik "nfaUiblc

tor .wao is infallible"-Maharaja Ranjft Siilgh never b e~aved e an 1

. • i1e in The Real Ranjit Singh

autocrat. We have on record reproduced in facsim . h

b L.' . 'h ., (armana-an d there mig t be

y Fakir Syed Waheedudln, two of the Ma araja s . .

. 11 t wherein he had authorized

many more which have not come' to JIg t 8S ye-

Syed Faqir Nurudin and Sardar Amir Singh of Lahore to withhold [and bri~g to

h' t i I' d f the Maharaja himself, or of the prrnces,

IS no Ice ror amendment any OJ er 0 ••

royal, the Prime Minister or of the chief Sardars, if, in the opmron of the Syed or

, the Sardar, it was inappropriate. To quote, in En~1ish translation, one of them addressed to the Syed [p, 31·32]:

Sincere WeIJ-wisher, Fa.kirNuruddinjj, May you be happy! It is hereby decree d by His Highness w ith the utmost emphasis that no person in the city should practise high-handedness and oppression on the people. Indeed if even His Highness himself should issue an inappropriate order against any

resident of Lahore, it should be c1early brought to the notice of His Highness so that it may be amended. Protector of Bravery, Malwa Singh, should always be advised to dispense justice in accordance with legitimate right and without the slightest oppression and, further more, he should be advised to pass orders in consultations with the Panches and Judges of the city and in accordance with the shastras and Quran, as pertinent to the faith of tJle parties, for such is our pleasure. And should any person fail to act in accordance with your advice or instructions, you should send him a formal letter so that it may serve as a proof on the strength of which His Highness may punish him for diso bedience ...•..

Despatched from the court of His Highness, 315t Bhadon, 1882 Sambat (September 13, 1825 A.D.)

This was, perhaps, the only order of its kind in the history of the world issued by a king authorizing a IU bordinate officer of the state to withold any order issued by ~he kinS himse If which in the opinion of that officer appeared to him to be inappropriate and oppressive. The credit for this extreme humili ty in the interc_sta of tho people 1008 to the follower of Guru Nanak who had enjoined upon

the imp to take a vow of c1odication to impartial ju.tK;o. lSaraoa Var I, vii-21.

The SfkJaa bvo also preted theirtl81 ...

vea to be 110 Jess fOrmidable in non-

€NiB a JIaaIr 8tUQte, they took a sol ... rnn

b ..,~ and lander all circum.

~"t_4.3 .. - ..

tho 0 their volunteer

#I'

WIt fr te1i&ious liberty

their parties of 100 each were mercilessly beaten day by day and thrown into road .. side ditches to be picked by medica] relief parties. These non-violent soldiers included among them many a veteran of the Frontier campaigns and of the First Great 'VaT. But not one of them raised his little finger again st the police or uttered a word of complaint. The reports of eye-witnesses sent to the press from the pJace of occurrence stirred the conscience of the world, In the words of the

Rev. C.F. Andr ew 81 "8 new heroism, learnt through suffering, has risen in the land A nel\" less on in IrOTaJ \\ arfare has been taught to the .world n by the followers of Guru Nanak.

At Jaito on February 21, 1924, the Sikh Satyagrahis literally ran into the jaws of death in the face of machine-gun fire and, ultimately came out successful in tb eir t wenty-tw 0 week long struggle against the Government

In January 1922, after the success of the Sikhs in their non-violent struggle in the Golden Tample Keys affair, Mahatma Gandhi congratulated Baba Kharak Singh, the then Pre sid ent of the Shiromani Gurdwara Parbandak Comm ittee, saying "First Decisive Battle For India's Freedom Won, Congratulations' [Confidential Papers of the Akali Movement, II].

u As: regard s non-violene, with its attendant conception of self-sacrifice", wrote Lala Lajpat Rai, "They have given the most amnzing proofs at Nankana Sahib ...... and 1ater at Ajnala and Amritsar, They proved themselves worthy decendants of their Gurus and the examples they have set of self-sacrifice and courage, devoid of swagger, in the face of provocation, will be hard to beat".

I

The above is a brief account of how the life of the people came to be transformed under the impact of the teachings of Guru Nanak and his successors. They had, in fact, stirred the inner soul of the people and had freed them from t~e thraldom of the priestly classes. Freed from the worship of idols and images, they come to their own, an d introduced into the country a monotheistic caste~ess and classless society of manly servants of the people-an order of fearless saintsoldiers, the Khalsa-who, in their turn, made innumerable sacrifices to f.r:e their land from its tyrannous rulers and foreign usurpers. And, ther ultimately succeeded in creating on the nort.h.west an independent s~verei~ state of. the

d ift f it to India to serve as the guardian of Jts honour and

P1uUalJ and rna e a gJ o.. . .

eendence.

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