Академический Документы
Профессиональный Документы
Культура Документы
by
GURBACHAN SINGH TALIB
I S B N 81-7380-564-4
1999
Copies : 1100
Price : 130-00
T h e t e r c e n t e n a r y o f t h e b i r t h o f t h e K h a l s a P a n t h i n 1999
provides us w i t h an opportunity to h a v e a fresh look at our heritage,
reflect on w h a t t h e G u r u s h a d s a i d w i t h a view to r e l a t i n g it to t h e
p r e s e n t , a n d m a k e a r e a p p r a i s a l o f w h a t t h e G u r u s did s o a s t o
appreciate it in t h e m o d e r n day context. In this respect, t h e Punjabi
U n i v e r s i t y h a s decided t o p u b l i s h n e w titles a n d r e p r i n t s o m e old
classics h a v i n g a b e a r i n g , d i r e c t l y or i n d i r e c t l y , on t h e t h e m e of
K h a l s a w h i c h G u r u G o b i n d S i n g h h a d c r e a t e d a s a microscopic
form of t h e ideal socio-political s t r u c t u r e of h i s vision.
P r o f e s s o r G u r b a c h a n S i n g h T a l i b ' s The impact of Guru
Gobind Singh on Indian society is an incisive a n d perceptive s t u d y
of t h e e v o l u t i o n a n d o r i e n t a t i o n of c e r t a i n socio-ethical i d e a l s .
According to the author, Sikhism redefined a n d applied t h e s e ideals
t o m u n d a n e h u m a n life w i t h s u c h s i n c e r i t y a n d fervour a s h a d
inspired t h o u s a n d s u p o n t h o u s a n d s to lay down their lives to uphold
t h e m . T h e a u t h o r c o n t e n d s t h a t S i k h i s m gave t o t h i s l a n d , for t h e
first t i m e p e r h a p s , t h e s e n s e o f s u c h g r e a t v a l u e s w i t h o u t w h i c h
i n d i v i d u a l a n d c o r p o r a t e life w o u l d b e c o m e v u l n e r a b l e t o m o r a l
a n d social d e g e n e r a t i o n .
T h e book w a s first p u b l i s h e d , in 1966, by G u r u Gobind S i r s;h
F o u n d a t i o n , C h a n d i g a r h . T h e U n i v e r s i t y e x p r e s s e s its deep s e r v e
o f g r a t i t u d e t o t h e F o u n d a t i o n for p e r m i t t i n g i t t o b r i n g o u t t h i s
r e p r i n t of t h e book w h i c h h a s c o n t e m p o r a r y r e l e v a n c e a n d will be
of i m m e n s e interest and use to the students of Sikh Studies.
Punjabi University, J. S. P U A R
fatiala Vice-Chancellor
INTRODUCTION
T h i s s m a l l book d o e s n o t p r o f e s s to be a h i s t o r i c a l s t u d y . I
m u s t disavow at the outset any claim to an intimate or original
a c q u a i n t a n c e with history. T h e historical facts lying in t h e
b a c k g r o u n d o f t h e d i s c u s s i o n s i n t h i s book a r e s u c h a s I believe
are generally accepted a n d considered m o r e or less to be a u t h e n t i c
b y h i s t o r i a n s w h o h a v e w o r k e d i n t h e field o f m e d i e v a l , a n d
particularly Mughal history, w i t h which the story of Sikhism is
i n t e r t w i n e d . T h e scope of t h i s book is f u r t h e r l i m i t e d by i t s n o t
b e i n g a n exposition o f w h a t m a y b e called t h e 'philcteophy' o f
S i k h i s m or of t h e I n d i a n r e l i g i o u s t r a d i t i o n in g e n e r a l . S u c h a
philosophical approach would require m u c h more detailed
k n o w l e d g e o f sources, p a r t i c u l a r l y i n S a n s k r i t , a n d a n infinitely
more a b s t r u s e p r e s e n t a t i o n , t h a n i s h e r e a t t e m p t e d . W i t h t h e s e
m a i n l i m i t a t i o n s , a n d w i t h t h e f u r t h e r proviso, t h a t t h e d e t a i l s o f
G u r u Gobind S i n g h ' s life, a n d o f t h e p r e c e d i n g G u r u s a r e h e r e
accepted a s t h e y a r e c u r r e n t a m o n g s c h o l a r s , a n d h a v e n o t b e e n
i n v e s t i g a t e d afresh. As a m a t t e r of fact, b i o g r a p h y of t h e G u r u s
e n t e r s only occasionally a n d indirectly into t h e s e pages, as b e a r i n g
on their teachings and actions.
Properly speaking, these chapters are to be considered as
discussions (they a r e so also in t h e i r m a n n e r of p r e s e n t a t i o n ) of
certain ideas and ideals which Sikhism, a n d G u r u Gobind Singh
a s t h e Preceptor w h o b r o u g h t t h e m t o perfection a n d c u l m i n a t i o n ,
may be said to have emphasized a n d applied to individual a n d
corporate life. These ideas a n d ideals, t r e a t e d here, are not i n t e n d e d
t o b e t a k e n a s a n e x h a u s t i v e o r definitive s t a t e m e n t o f t h e g r e a t
w o r k of S i k h i s m . T h e y a r e p r e s e n t e d h e r e as a s e g m e n t of t h e
t o t a l i t y of S i k h i s m in a s p i r i t of t e n t a t i v e f o r m u l a t i o n of t h e i r
precise n a t u r e , direction a n d significance. A s s a i d e a r h e r , t h e
philosophical, m e t a p h y s i c a l a n d t h e s p i r i t u a l a r e outside t h e scope
of these discussions. These concern themselves mainly with t h e
evolution a n d o r i e n t a t i o n of c e r t a i n socio-ethical ideals, w h i c h it
(vi) T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
i s t h e glory o f S i k h i s m t o h a v e r e s t a t e d a n d t o h a v e a p p l i e d w i t h
s u c h sincerity a n d fervour, leading to t h e m a r t y r d o m of t h o u s a n d s
u p o n t h o u s a n d s t o u p h o l d t h e m . I t i s c l a i m e d h e r e for S i k h i s m
t h a t h a s given t o t h i s land, for t h e first t i m e p e r h a p s , t h e s e n s e o f
c e r t a i n g r e a t v a l u e s , w i t h o u t w h i c h i n d i v i d u a l a n d c o r p o r a t e life
b e c o m e c o r r u p t a n d subject t o all m a n n e r s o f m o r a l a n d social
evils. I t i s i n t h e l i g h t o f s u c h a n objective, t h e r e f o r e , t h a t t h i s
book m a y b e s t u d i e d .
In view of t h e n a t u r e of its c o n t e n t s , t h e book m a y p r e s e n t to
t h e r e a d e r t h e c h a r a c t e r o f s o m e t h i n g like a t h e s i s . S u c h i t i s
n o t i n t h e formal a c a d e m i c sense p e r h a p s , b u t i n t h e g e n e r a l sense
of a p o i n t of view, s u p p o r t e d by a c c u m u l a t e d e v i d e n c e a n d close
a r g u m e n t . H e r e a n d t h e r e , t h e r e a d e r m a y also feel t h e r e i s a
little o v e r l a p p i n g , b u t t h e r e i s n o t o v e r m u c h o f it. I n view o f t h e
c h a r a c t e r of t h e book as it grew, a n d of t h e t i m e - s p a n w i t h i n which
i t h a d t o b e p r e p a r e d , t o b e r e a d y before t h e g r e a t e v e n t t h e
t e r c e n t e n a r y o f G u r u ' s b i r t h p e r h a p s s u c h i m p e r f e c t i o n s could
n o t be avoided.
T h e book is n o t d o c u m e n t e d , as a s c h o l a r l y t h e s i s w o u l d be.
T h e r e f e r e n c e s a r e few, a n d m u c h o f t h e h i s t o r i c a l i n f o r m a t i o n i s
given i n i m p r e s s i o n i s t i c a n d d i g e s t e d form. Q u o t a t i o n s from S i k h
religious l i t e r a t u r e (in t r a n s l a t i o n ) a r e g e n e r a l l y referred t o t h e i r
s o u r c e . As a m a t t e r of fact, s u c h r e f e r e n c e s a r e t h e m o s t v a l u a b l e
props of the a r g u m e n t .
'Guru' is an ancient Indian concept meaning generally
'teacher'. L i t e r a l l y also, i t w o u l d n o t b e i n a p p r o p r i a t e t o r e n d e r i t
as 'Enlightener', as h a s been done in t h e English translation of
t h e H o l y G r a n t h b y D r . G o p a l S i n g h . I n t h i s book i t i s v a r i o u s l y
r e n d e r e d a s 'Teacher', ' P r e c e p t o r ' a n d 'Apostle'. T h e G u r u i n
S i k h i s m i s T e a c h e r a s w e l l a s A p o s t l e ( M e s s e n g e r o f t h e Lord),
s o m e t h i n g like t h e s e n s e i n w h i c h i n t h e S e m i t i c f a i t h s t h e
e q u i v a l e n t s o f ' P r o p h e t ' a r e u s e d . B u t ' G u r u ' i n n o s e n s e i s avatar
or i n c a r n a t i o n of God. S u c h an idea is m o s t v e h e m e n t l y r e p u d i a t e d
in Sikh teaching.
T h e t r a n s l a t i o n s o f t h e h y m n s a n d o t h e r pieces a n d p h r a s e s
from t h e A d i G r a t h , D a s a m G r a n t h , Vars o f B h a i G u r d a s a n d
o t h e r w o r k s a r e m y own. A l t h o u g h a n u m b e r o f t r a n s l a t i o n s into
E n g l i s h , p a r t i c u l a r l y of p o r t i o n s of A d i G r a n t h h a v e b e e n m a d e , it
c a n n o t b e c l a i m e d for a n y o n e o f t h e s e v e r s i o n s t h a t finality o r
p e r f e c t i o n of e x p r e s s i v e n e s s or d e f i n i t i v e n e s s b e l o n g s to it. A
t r a n s l a t i o n , for w h i c h s o m e t h i n g like t h e finality of t h e Authorised
INTRODUCTION (vii)
Introduction (v)
Chapter I T H E IDEA O F G O D 1
( E t e r n a l l y s e c u r e ) ; G h a n i m - u l - S h i k a s t ' ( V a n q u i s h e r of Foes);
' T a m i z u l - t a m a m ' (All-knowing O m n i s c i e n t ) . G h a r i b u l n i w a z '
(Cherisher of t h e Humble); ' H u s n u l J a m a l ' (Beauty a n d Loveliness
Ineffable); 'Zahir Z a h u r ' (The S u p r e m e Manifestation).
A m o n g S a n s k r i t - A r a b i c c o m p o u n d s a r e , for e x a m p l e , t h e
following:
' P a r m a m - F a h i m ' (Of S u p r e m e Wisdom); ' S a r b a m - K a l i m ' (in
C o m m u n i o n w i t h t h e universe); Raju-ul-nidhan' ( E x p e n d e r of H i s
t e a s u r e s ) ; ' N i r - S h a r i k ' ( W i t h o u t a rival, close to t h e K o r a n i c La-
S h a r i k ) ; " S a m a s t u l - K a l a m ' (With t h e U n i v e r s e i n C o m m u n i o n ) ;
'Aganjul-Ghanim' ( U n v a n q u i s h a b l e by a n y foe); ' S a m a s t u l - z u b a n '
(of U n i v e r s a l Speech or L a n g u a g e s ) ; 'Barrishtul-nivas' (Dweller in
P a r a d i s e ) ; Samastul-Aziz' (Beyond of all'Aziz' h e r e m e a n i n g not
'exalted' a s i n Arabic, b u t 'beloved' a s i n H i d u s t a n i ' ) : 'Ajab-Sarup'
(Of Marvellous B e a u t y ) .
Certain other unconventional formations are exemplified below
: ' K a r m a m - K a r i m ' (Of M i g h t y G r a c e ) , ' A n e k u l - T a r a n g ' (Of
I n n u m e r a b l e Waves); ' S a m a s t u l - n i v a s ' All-pervasive); ' N a m a s t u l -
P r a n a m e ' (Reverence a n d Obeisance t o Him!)
T h e m a i n conclusion w h i c h c a n b e d r a w n from t h e foregoing
1 0
discussion and illustrations is the monotheism which is
u n c o m p r o m i s i n g l y a t t h e b a s i s o f t h e S i k h faith. T h i s s p i r i t o f
m o n o t h e i s m i s i n h a r m o n y w i t h t h e idealistic t r a d i t i o n s o f I n d i a
itself, a n d its assertion a m i d s t t h e welter of creeds a n d sub-creeds,
e a c h c e n t r e d in n u m e r o u s d e i t i e s of v a r i o u s c o n c e p t i o n s is of
i m m e n s e significance, as p o i n t i n g to t h e reconciliation of w a r r i n g
sects and the universality of t h e religious ideal. Some t h i n k e r s
h a v e b e e n led t o p o s t u l a t e t h a t t h e m o n o t h e i s m o f G u r u N a n a k
a n d h i s successors h a d its i n s p i r a t i o n i n I s l a m . T h i s h y p o t h e s i s i s
a l t o g e t h e r wrong. The a t t r i b u t e s of t h e S u p r e m e Being, including
the attendant nomenclature are of Indian derivationthe entire
conception i s I n d i a n . T h e M u s l i m G o d A l l a h h a s a t t r i b u t e s
w h o s e o r i e n t a t i o n t a k e s different l i n e s from t h o s e w h i c h c a n b e
t r a c e d in t h e d e v e l o p m e n t of t h e S i k h C h u r c h . In p l a c e of a God,
w h o is exclusive a n d mightily vindictive, G u r u N a n a k ' s conception
of God is of t h e U n i v e r s a l F a t h e r , Beneficent, t h e C h e r i s h e r of
Right a n d Destroyer of Evil. T h i s Evil w h i c h c o n s t a n t l y calls forth
t h e destroying h a n d of God is t h e principle of D a r k n e s s of Egoism
10. There is a philosophical view which would define the Sikh spiritual or
m e t a p h y s i c a l position as 'monism'. It is p e r h a p s more truly
Transcendental-Immanence-ism.
10 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCD?TY
a n d Sin in its universal aspects a n d not any hostile creed or race
o p p o s e d t o a n y p a r t i c u l a r faith. A k i n s h i p c a n b e t r a c e d b e t w e e n
t h e K a r t a r (Creator) o r P a r - B r a h m a n o f G u r u N a n a k ' s conception
a n d t h e h i g h e s t idealistic t e a c h i n g s o f t h e s a g e s o f I n d i a .
S i k h i s m , while i t w a s t h e a s s e r t i o n o f s u c h m o n o t h e i s m , w a s
also t h e b r i d g e w h i c h t h e G u r u t h r e w a c r o s s t h e gulf o f h a t e a n d
m i s u n d e r s t a n d i n g a m o n g t h e different w a r r i n g c r e e d s . I t s o u g h t
t o reconcile, t o b r i n g p e a c e w h e r e t h e r e w a s strife t o t e a c h t r u e
r e l i g i o n in p l a c e of hollow c e r e m o n i a l , a n d to give a n e w , ethical-
idealistic direction to t h e i n d i v i d u a l a n d to society. All t h e s e ideals
w e r e given a n intensified powerful i m p u l s e b y G u r u Gobind S i n g h
in whom the saint and the hero-crusader were united. Guru
Gobind S i n g h b r o u g h t to fulfilment not only t h e vision of t h e society
i n w h i c h R i g h t m u s t a s s e r t itself t o p r e v a i l b u t a l s o t h a t f l a m i n g
spirit of God-consciousness which issued in the mighty Bani or
Word of Guru Nanak.
CHAPTER 2
A NEW EMPHASIS
While t h e I n d i a n t r a d i t i o n h a s n o t c h o s e n t o mythologize a n y
episode of m a r t y r d o m , as t h i s idea is u n d e r s t o o d a n d a b s o r b e d by,
for e x a m p l e , t h e S e m i t i c o r t h e m o d e r n m i n d , a n d h a s a l w a y s
shown the oppressor as destroyed by the intervention of divine
EVOLUTION OF THE HEROIC CHARACTER 13
v e n g e a n c e w h e n b e n t u p o n h i s c a r e e r o f i n i q u i t y a n d evil, t h e
Sikh religion h a s provided n u m e r o u s examples of heroic
m a r t y r d o m a n d h a s e n u n c i a t e d a faith i n w h i c h m a r t y r d o m i s
viewed as a n e c e s s a r y p r o c e s s in m a k i n g t h e p u r p o s e s of God
prevail. This heroism, born of such spiritual idealism and
asceticism is, of c o u r s e , a k i n d of s w o r d - a r m of t h e D i v i n e Will,
a n d i t i s t h r o u g h s u c h h e r o i s m a l o n e t h a t t h e u n i v e r s e i s from
time to t i m e rescu&ed from t h e grip of evil a n d is m a d e to fulfil
God's p u r p o s e s .
I t i s w i t h s u c h i d e a l i s m a n d faith i n t h e u l t i m a t e victory o f
r i g h t e o u s n e s s after w a r w i t h evil t h a t G u r u Gobind S i n g h i n h i s
powerful autobiographical n a r r a t i v e fragment Bachitra Natak (The
Wonderful D r a m a ) h a s r e v e a l e d h i s mission. T h e r e i s p r o m i n e n t
e m p h a s i s on a long life of a u s t e r e s p i r i t u a l i t y as t h e source of h i s
p o w e r t o w a g e w a r a g a i n s t evil. T h u s t h e s t o r y r u n s :
'Now s h a l l I n a r r a t e my o w n story; a n d how I p e r f o r m e d
a u s t e r i t i e s : A t t h e spot w h e r e t h e m o u n t o f H e m K u n t i s s i t u a t e d
is the p e a k of Sapt Shringa. This is the spot where the P a n d a v a s
p r a c t i s e d yoga. H e r e it w a s t h a t for long I p e r f o m e d a u s t e r i t i e s ,
a n d i n v o k e d t h e aid of t h e T i m e l e s s M i g h t . T h r o u g h t h e force of
s u c h a u s t e r i t i e s , m y self w a s m e r g e d i n t o t h e Divine B e i n g . S o
also did m y f a t h e r a n d m o t h e r c o n t e m p l a t e t h e Inaccessible, a n d
perform t h e p r a c t i c e s o f y o g a ; t h e n did t h e D i v i n e L o r d s h o w e r
His p l e a s u r e o n t h e m . W h e n t h e Divine Will w a s r e v e a l e d t o m e ,
I took b i r t h in t h e K a l i Y u g a ' . After giving in brief t h e h i s t o r y of
the a b u s e of t h e divine mission to convert m a n k i n d to t h e w o r s h i p
of t h e T r u e Lord by t h e g e n e r a l i t y of t e a c h e r s a n d p r o p h e t s , w h o
i n s t e a d set t h e m s e l v e s u p i n t o deities, t h e G u r u t h u s defines t h e
mission e n t r u s t e d to h i m :
I have exalted thee to be my own son,
To propagated the true faith,
Go thou into the world,
2
And turn mankind away from senseless practices.
F u r t h e r on the account proceeds in the G u r u disclaiming
divine a t t r i b u t e s t o h i m s e l f :
Any who name me Supreme Being
Shall all fall into the pit of hell.
Know me to be His servant.
Understand this to be without a doubt true.
2- These extracts are also from Bachitra Natak. In the last extract an idea
similar to the Gita is expressed.
14 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
I am servant to the Supreme Being.
And have come into the world to witness its play.
I speak the Word as I have heard it from the Lord;
3
And suppress not Divine Truth for fear of mortal man.
T h e n , after s o m e m o r e v e r s e s defining h i s faith, t h e G u r u
proceeds:
For this have I come into the world,
The Lord God sent me for the protection of Righteousness
(dharma);
That I spread the truth everywhere,
And defeat and destroy the wicked and evil-doers.
For this mission have I taken birth;
Let all holy men know this in their inmost minds;
To spread the truth, to uphold holy men,
4
And to extirpate the wicked root and branch.
T h i s l o n g i s h e x t i r p a t e will h e l p in forming a clear i d e a of t h e
crusading mission a g a i n s t t h e forces of t y r a n n y a n d evil established
i n t h e a g e i n w h i c h t h e G u r u lived. T h e h i s t o r y o f I n d i a d u r i n g
t h e l a t e r M u g h a l p e r i o d , p a r t i c u l a r l y t h e r e i g n of A u r a n g z i b , is a
r e c o r d o f r e l i g i o u s f a n a t i c i s m a n d o p p r e s s i o n l e t loose b y a n
oligarchy w h i c h exercised its u n b r i d l e d despotism over t h e m a s s e s
o f t h e I n d i a n people. T h e only s a n c t i o n w h i c h m i g h t r e s t r a i n s u c h
oppression w a s a r m e d revolt on the p a r t of such sections of the
p e o p l e a s could s o r i s e . All d e s p o t i s m a n d t y r a n n y is, o f c o u r s e ,
h u m i l i a t i n g to t h e sufferers a n d by a malevolent law of h u m a n
n a t u r e , t h e r e is a s t r o n g e l e m e n t of s a d i s m in all e x e r c i s e of
a r b i t r a r y p o w e r . T h e r e w a s i n t h e p r o c e s o f t h i s exercise o f p o w e r
little s p a r i n g t h e feelings of t h e H i n d u s , a n d as a m a t t e r of fact,
n o n - S u n n i M u s l i m s too. I n t h e d a y s o f t h e e a r l i e r M u g h a l
E m p e r o r s s o m e t h i n g like a c o u n t r y w i d e p e a c e p r e v a i l e d , a n d
a l t h o u g h t h e H i n d u s suffered some of t h e disabilities of a l i e n s in a
soil w h i c h w a s b y r i g h t t h e i r s , t h i n g s did s o m e h o w c o n t i n u e for
c e n t u r i e s w i t h o u t flaring u p i n t o a religious w a r . T h e h u m i l i a t i n g
e n a c t m e n t s o f A u r a n g z i b , s u c h for e x a m p l e s a s t h e r e i m p o s i t i o n
of the Jizya, t h e demolition of H i n d u places of worship, t h e
imposition of restrictions on erecting new temples a n d on the
teaching of t h e H i n d u faith a n d such other acts roused t h e spirit
of v e n g e a n c e a m o n g t h e v i c t i m s a n d a m o v e m e n t of r e s i s t a n c e
b e g a n w h i c h u l t i m a t e l y d e s t r o y e d t h e fabric o f M u g h a l r u l e .
3-4. These extracts are also from Bachitra Natak. In the last extract an idea
similar to the Gita is expressed.
EVOLUTION OF THE HEROIC CHARACTER 15
I n t h i s r e s i s t a n c e t h e S i k h religious m o v e m e n t p l a y e d a
p i v o t a l p a r t in t h e P u n j a b . As a m a t t e r of fact, while r e s i s t a n c e
w a s sporadic i n o t h e r p a r t s o f t h e land, o r d y n a s t i c a n d feudal, a s
in t h e case of a few Rajput clans, t h e S i k h r e s i s t a n c e w a s i n s p i r e d
w i t h a h i g h s e n s e of mission w h i c h t h e G u r u s a n d t h e i r followers
felt called to achieve a n d to fulfil. Hence, it was t h a t this m o v e m e n t
a c q u i r e d c e r t a i n u n i q u e f e a t u r e s . I n t h e first p l a c e , i t h a d a
c o n t i n u i t y a n d a s t a m i n a w h i c h e n a b l e d it to c a r r y on o n e of t h e
g r i m m e s t s t r u g g l e s i n t h e history o f m a n a g a i n s t t h e m o s t s a v a g e
t y r a n n y for over t h r e e q u a r t e r s of a c e n t u r y . T h e n it w a s in t h e
t r u e sense a people's movement, in w h i c h t h e l e a d e r s w e r e t h r o w n
u p b y t h e m a s s e s o f p e a s a n t s , a r t i s a n s a n d o t h e r classes r a n k i n g
low i n t h e H i n d u c a s t e classification. All t h e s e l e a d e r s w e r e n o t
only m e n of ability a n d c h a r a c t e r in t h e u s u a l political a n d military
s e n s e , b u t owed t h e i r l e a d e r s h i p p r i m a r i l y t o t h e i r b e i n g m e n o f
religion a n d piety, w h o h e l d u n c o m p r o m i s i n g l y e v e n in t h e face of
horrible t o r t u r e a n d d e a t h t o t h e mission w h i c h t h e y felt t h e y h a d
b e e n c h a r g e d b y t h e G u r u t o fulfil. I t h a s b e e n t h e s e f e a t u r e s
w h i c h t u r n e d t h e S i k h s n o t only i n t o s t e a d f a s t , h a r d y w a r r i o r s
and martyrs, and estabhshed among them something akin to a
d e m o c r a c y o r f e d e r a t i o n o f c l a n s , b u t also m a d e t h e e n t i r e S i k h
people i n t o an a p p r o x i m a t i o n of t h e i d e a of a n a t i o n at a t i m e
w h e n in I n d i a people h a d not y e t developed t h e idea of nationhood,
in w h i c h t h e b o n d of a c o m m o n soil a n d c o m m o n l y h e l d i d e a l s
m i g h t b e t h e c e m e n t i n g force. I n t h o s e t i m e s people t h o u g h t a t
t h e m o s t in t e r m s of t r i b a l or sect l o y a l t i e s . This, of course, h a s
n o t stood i n t h e w a y o f t h e S i k h s m e r g i n g t h e m s e l v e s i n t o t h e
c o n c e r n s o f t h e l a r g e r I n d i a n n a t i o n , a s h i s t o r i c a l forces d u r i n g
t h e n i n e t e e n t h c e n t u r y a n d a f t e r forged t h e i d e a o f I n d i a n
nationhood. But t h a t is another issue.
FORMATION OF THE HEROIC CHARACTER
T h e r e h a s b e e n a distinct course of evolution w i t h i n t h e S i k h
faith since t h e t i m e w h e n G u r u N a n a k p r e a c h e d t h e w o r s h i p o f
t h e E t e r n a l , U n b o r n , F o r m l e s s God a n d t h e s u p r e m a c y o f t h e
p u r e life over r i t u a l s a n d creeds. T h e evolution w a s t o w a r d s w h a t
i t w o u l d n o t b e i n a p p r o p r i a t e t o call a n e x p a n d i n g social a n d
n a t i o n a l consciousness. A s h a s b e e n s a i d o n m a n y occasions, t h e
g e r m s of t h e l a t e r m a n i f e s t a t i o n of h e r o i s m a n d a r m e d r e s i s t a n c e
w e r e p r e s e n t i n t h e original ideals w h i c h G u r u N a n a k e n u n c i a t e d
a n d p r e a c h e d . O n l y t h e r e w a s a c h a n g e a v a s t a n d significant
c h a n g e i n d e e d i n e m p h a s i s . S i k h i s m , while i t g r e a t l y s t r e s s e d
16 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
t h e p u r i t y a n d i n t e g r i t y o f t h e i n d i v i d u a l life, h a s a t t h e s a m e
t i m e a l w a y s s e t its face a g a i n s t t h e life of t h e r e c l u s e . It would n o t
take long to establish this manifest thesis. The Gurus were
t h e m s e l v e s all h o u s e h o l d e r s , a n d e n c o u r a g e d t h e i r followers to set
u p i n v a r i o u s callings, t r a d e s a n d o c c u p a t i o n s . Religion w a s t o b e
t h e i n s p i r i n g s p i r i t i n a m a n ' s d a i l y life, a n d n o t a n o v e r - a r c h i n g
influence which m i g h t w e a n h i m a w a y from t h e world of corporate,
social life. G u r u N a n a k a n d all h i s followers r i g h t u p till G u r u
G o b i n d S i n g h h a v e b e e n critical o f t h e a u s t e r i t i e s a n d r i t u a l i s t i c
p r a c t i c e s w h i c h obscure from m a n t h e n e e d for a life of p u r i t y a n d
v i r t u e . T h e m a n o f God i s t o live i n t h i s w o r l d , t o p r a c t i s e
r i g h t e o u s n e s s a n d t r u t h , b u t n o t t o b e o f it. H e m u s t b e a r i 1 h i s
h e a r t vairag o r r e n u n c i a t i o n , b u t m u s t o n n o a c c o u n t r e t r e a t from
t h e scene of action. His renunciation m u s t consist in his refusal
to i m m e r s e h i m s e l f in t h e p l e a s u r e s of life, w h i c h a r e t h e source of
s e l f i s h n e s s a n d sin. 'This e a r t h i s t h e h o m e o f t h e T r u e Lord',
s a y s t h e H o l y G r a n t h , ' t h e L o r d h a s H i s a b o d e i n it'. H e n c e t h e
injunction against its renuciation. The consequence of such an
a t t i t u d e w a s t h a t t h e S i k h C h u r c h w a s a l w a y s e x t r e m e l y sensitive
t o t h e social a n d political milieu, a s i t w a s s h a p i n g i n c o n t e m p o r a r y
India u n d e r M u g h a l rule. While ascetics a n d recluses were not
i m m u n e from p e r s e c u t i o n a n d t y r a n n y , a s i s clear from t h e stories
of t h e p e r s e c u t i o n of s u c h m e n , b o t h H i n d u a n d Muslim, like Kabir,
Namdev, S a r m a d the mystic and n u m e r o u s others, the Sikh
C h u r c h w i t h i t s p o t e n t i a l i t y for b e c o m i n g a force w h i c h in t i m e
m i g h t b e c o m e d a n g e r o u s , did n o t e s c a p e t h e w a t c h f u l eye o f t h e
M u g h a l riders. Hence, it was t h a t J a h a n g i r found a pretext to
s e n d t o d e a t h t h e holy G u r u A r j a n , fifth i n t h e line, t h e s a i n t l y
a n d d i v i n e s i n g e r of h y m n s of t h e glory of God a n d of overflowing
love a n d t e n d e r n e s s for all m a n k i n d . I n G u r u A r j a n ' s t i m e t h e
SikH f a i t h w a s a c q u i r i n g a n o r g a n i z a t i o n a n d form w h i c h m a d e
t h e r u l e r s look u p o n it as a p o t e n t i a l political force. Henceforth, as
is well-known, the Sikhs thought of the Sword in addition to the
R o s a r y , e a c h s y m b o l i c a l of a c e r t a i n a t t i t u d e t o w a r d s life. T h e
S w o r d a n d t h e Rosary, o f course, a s h a s b e e n s t a t e d earlier, n e v e r
got s e p a r t e d , a n d h e r o i s m c o n t i n u e d a n d c o n t i n u e s still, a m o n g
t h e S i k h s , to be s p i r i t u a l l y a n d religiously i n s p i r e d . T h i s fusion of
t h e s e t w o forces k e p t t h e S i k h s p i r i t o f h e r o i s m idealistic, a n d
despite m a n y deviations at the h a n d s of ambitious individuals,
h a s k e p t i t close t o its original fount o f i n s p i r a t i o n a n d h a s largely
i n s u l a t e d p u b l i c life a g a i n s t t h e i n r o a d s of c o r r u p t i o n .
EVOLUTION OF THE HEROIC CHARACTER 17
8. Bhai Gurdas in his First Var or Canto states that Guru Nanak returned
from the sight of God with 'the ninefold wealth of the Name and Humility.'
{nau-nidh nam garibi pai).
EVOLUTION OF THE HEROIC CHARACTER 23
proud.
Lord, Thy grace and mercy fall on the land where the lowely are
cherished. (Guru Nanakpage 15)
T h e a t t r i b u t e b y w h i c h G u r u N a n a k i s k n o w n m o s t i s patit-
pavan, t h e Sanctifier of t h e F a l l e n . T h i s t r u l y reflects h i s vision
and ideal. This t h e m e , as said earlier, is pervasive in the
compositions o f t h e G u r u s a n d t h e B h a k t a s like K a b i r , N a m d e v ,
R a v i d a s , F a r i d a n d o t h e r s w h o s e h y m n s w e r e a p p r o v e d for
inclusion i n t h e body o f t h e Holy G r a n t h b y t h e compiler, G u r u
Arjan.
I d e a l i s m in t h e form of n o n - a t t a c h m e n t is also a c o n s t a n t l y
r e c u r r i n g t h e m e i n t h e s p i r i t u a l a n d ethical compositions o f G u r u
Gobind Singh, w h o combined w i t h h i s c h a r a c t e r of h e r o t h e i d e a l s
of s a i n t l y life. As a m a t t e r of fact, t h i s fusion of t h e s a i n t l y
c h a r a c t e r w i t h t h e heroic is t h e special f e a t u r e of t h e e v o l u t i o n of
Sikhism, which it is t h e e n d e a v o u r of t h e p r e s e n t c h a p t e r to show
in its different facets.
Heroism is no less t h e p e r v a s i v e t h e m e of t h e S i k h S c r i p t u r a l
texts, b u t t h i s is s u c h h e r o i s m as is t h e final r e w a r d of a life of
t r u t h a n d r i g h t e o u s n e s s . T h e m e n o f God a r e d e s i g n a t e d b y G u r u
N a n a k i n t h e w o n d e r f u l c o n c l u d i n g p o r t i o n s o f t h e Japuji a s
'mighty heroes, in w h o m is infused t h e s p i r i t of Lord.' T h e b e a r e r s
o f heroic v i r t u e a m o n g t h e w o m e n a r e like S i t a , 'whose noble
b e a u t y is beyond description.'
Again, t h e m a n o f God, w i t h o u t fear o f w o r d l y p o w e r a n d
a p p r e h e n s i o n of w h a t t h e evil of m a n c a n do, is t h e t r u e h e r o . It is
out o f m e n b e a r i n g s u c h a c h a r a c t e r t h a t m a r t y r s a n d h e r o e s a r e
m a d e . The m a n of God c o n t i n u e s fearless on t h e p a t h of
r i g h t e o u s n e s s , secure in t h e faith t h a t God covers h i m over like a
shield. O n e of t h e f a v o u r s w h i c h t h e m a n of God a s k s of t h e Lord
is to be r e n d e r e d fearless. M a n is in fear as long as he is a t t a c h e d ;
i t i s h i s m o r a l w e a k n e s s w h i c h p r e s e n t s t o h i m t o s p e c t r e o f fear.
In Sukhinani, God is called "dispeller of fear, effacer of u n r i g h t e o u s
t h i n k i n g , a n d t h e p r o t e c t o r of t h e u n p r o t e c t e d . '
G u r u Arjan r e i t e r a t e s i t a s t h e especial favour o f t h e Lord t o
His s e r v a n t to s e n d h i m t h e gift of f e a r l e s s n e s s .
G u r u N a n a k emphasises truthfulness to be t h e especial
a t t r i b u t e o f t h e p u r e i n spirit. O n l y those w h o h a v e a t t a i n e d t r u e
h e r o i s m d a r e u t t e r t h e t r u e w o r d i n t h e face o f t y r a n n y a n d
persecution. This is the t h e m e of the Guru's hymn, addressed to
h i s host, t h e h u m b l e c a r p e n t e r Lalo, i n t h e m i d s t o f t h e c a r n a g e
m i tic iivu-rti^i ur V J U K U CrUBLND OINGH ON INDIAN SOCIETY
b y B a b a r ' s victorious h o r d e s . S p a r i n g n e i t h e r B a b a r , t h e t y r a n t ,
nor t h e defeated r u l e r s a n d people of India, w h o h a d forgotten God
and righteousness, the G u r u says, in words flaming with the
spiritual passion:
I u t t e r w h a t the Lord p u t s into my mouth : B a b a r has
descended upon India with his wedding party of lust, and
unrighteously demands the surrender of the womanhood of
India.
Decency and religion have hid their faces from sheer terror;
unrighteousness s t r u t s about in triumph.
Muslim and Hindu priests are all thrust aside; the Devil is
making unholy marriages:
Nanak, in this carnage everywhere rise wails and laments.
Blood flows all around to serve for ritual saffron; Spare not
to speak.
Just, however, is the Lord and just is His doom ; He is just
ever.
(Those who live in sin) their life's garment shall be torn to
t a t t e r s and shredslet India remember my warning !
(page 722-23)
THE TRANSFORMATION UNDER GURU GOBIND SINGH
T h e t r a n s f o r m a t i o n effected b y G u r u G o b i n d S i n g h i n t h e
Sikh character, seen in the total background of Sikh thought a n d
the prevailing ideals would a p p e a r to be in the n a t u r e of the
fulfilment o f a n u r g e w h i c h h a d all a l o n g b e e n t h e b a s i s o f t h e
f a i t h c o m m u n i c a t e d b y t h e G u r u s t o t h e i r followers. P r o m i n e n t
i n t h e S i k h m i n d w a s t h e i m a g e o f t h e C r e a t o r a s t h e foe a n d
9
a v e n g e r o f t y r a n n y a n d evil. T h i s f a i t h w a s , o f c o u r s e , h a n d e d
d o w n t o t h e G u r u s a n d t h e S i k h p e o p l e from t h e a n c i e n t p a s t o f
India. Scattered all t h r o u g h the Guru-Bani or Scripture is the
faith i n God a s t h e r e s c u e r a n d s u c c o u r e r o f t h e p u r e a n d t h e
i n n o c e n t from t y r a n t s a n d oppressors. I n t h e I n d i a n p a s t t h i s i d e a
h a d been t r a n s m u t e d into mythology, a n d n u m e r o u s legends of
the destruction of demoniac powers at the h a n d s of the various
forms t h a t Divine Retribution took, w e r e c u r r e n t a m o n g t h e people.
Belonging to the primeval p a s t are the legends of the destruction
o f asuras like S u m b h a a n d N i s u m b h a , M a h i k h a s u r a n d s u c h
o t h e r s a t t h e h a n d s o f D u r g a o r Devi (the g o d d e s s p a r excellence)
known by various n a m e s such as Bhavani, Chandi, Bhagauti,
Chamunda, Mahakali and numerous more. This legend h a s been
10. In the great epic Sri Gur Pratap Suraj Granth, Guru Arjan is reported
also to have preached thus :
Fight with the tyrants who oppress the humbletherein lies true piety.'
26 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
T h e God w o r s h i p p e d b y t h e G u r u s h a s t h e a t t r i b u t e o f m i g h t
t o d e s t r o y evil w h e n i t i s r a m p a n t a n d b e c o m e s a m e n a c e t o t h e
existence of r i g h t e o u s n e s s . T h i s c h a r a c t e r c o m e s o u t in n u m e r o u s
h y m n s : G u r u A r j a n , for e x a m p l e , r e f e r s t o G o d a s ' m i g h t y t o
11
succour.' G u r u N a n a k , in an exalted vision, refers to the
d e s t r u c t i o n of evil a n d t y r a n n y age after a g e . T h u s r u n s one
such h y m n :
The beloved Lord created Krishna in the form of the child-hero
a n d gave him the strength to drag by the hair the tyrants Kamsa
a n d Chandur; He is the true Might,destroyer of the power of
intoxicated brutes.
The Lord who made the universe, h a s kept all its affairs in His
own power;
The universe is on His leash; He drags it withersoever He pleases;
The proud tyrant shall inevitably be destroyed; while the saint
meditating on Him shall be merged in Him. (page 606)
In another hymn on a similar theme, Guru Nanak
e n u m e r a t e s the t y r a n t s of mythology a n d legend such as the
a r r o g a n t R a v a n a destroyed b y R a m a , M a d h u - K a i t a b h , M a h i k h a s u r
a n d R a k t a b i j d e s t r o y e d b y D u r g a , H a r n a k a s h t o r n t o pieces w i t h
t h e c l a w s b y t h e Lord a s t h e L i o n - M a n ; J a r a s a n d h a d e s t r o y e d b y
12
K r i s h n a a n d s u c h o t h e r s . I n t h e w o r d s o f G u r u Arjan e l s e w h e r e ,
God ' d e s t r o y s a n d u p r o o t s a r r o g a n t s . ' A n y o n e c o n t e m p l a t i n g
a g g r e s s i o n o n t h e m e e k a n d t h e poor, s h a l l b y t h e L o r d b e
1 3
consumed in the fire of His wrath.'
S u c h h y m n s , t o r e i t e r a t e a p o i n t m a d e before, b u t w h i c h will
bear repetition, express faith in the ultimate t r i u m p h of
r i g h t e o u s n e s s , a s a g a i n s t t h e facile belief e n c o u r a g e d b y t h e
mythological t a l e s p r e v a l e n t i n India, i n c u l c a t i n g t h e belief i n t h e
m i r a c u l o u s i n t e r v e n t i o n o f t h e Lord w h e n e v e r t h e i n n o c e n t a n d
t h e s a i n t l y a r e facing o p p r e s s i o n . T h e form t h a t t h e f a i t h i n t h e
ultimate t r i u m p h of righteousness h a s t a k e n in Sikhism is to
view s u c h t r i u m p h a s t h e c o n s e q u e n c e o f t h e f e a r l e s s a n d heroic
s t r u g g l e o f t h e godly a g a i n s t t h e t y r a n n y o f t h e u n g o d l y . I n t h e
r e n d e r i n g o f t h e mythological t a l e s o f t h e epic f i g h t s b e t w e e n t h e
forces o f t h e gods a n d t h e d e m o n s b y G u r u G o b i n d S i n g h a n d t h e
p o e t s a t h i s c o u r t , significantly, t h e b a t t l e s a r e long d r a w n out,
a t t e n d e d w i t h t e r r i b l e c a r n a g e a n d t h e victory o f t h e gods i s
e x t r e m e l y h a r d won. T h e s e e - s a w o f b a t t l e i s d e s c r i b e d i n d e t a i l
a n d w i t h g r e a t gustothe d e m o n s all b u t w i n n i n g , b u t u l t i m a t e l y
worsted against Durga or R a m a or Krishna, as the contending
d e i t y m a y b e . T h e r e i s n o w h e r e a h i n t o f t h e easy, m i r a c u l o u s
victory of t h e p o p u l a r i m a g i n a t i o n . T h e s t r u g g l e is terrible, full of
t r a v a i l a n d i s t h e fruit n o t only o f s u p r e m e heroism. I n t h i s f e a t u r e
is implicit t h e whole lesson which Sikhism was to inculcate
regarding the true character of heroism both as a dedication a n d
a c o u r s e of self-invited suffering a n d t r a v a i l in t h e p u r s u i t of t h e
ideal, w h i c h i s t o r i d t h e w o r l d o f evil a n d t y r a n n y .
There are anticipations of such heroism in the compositions
of t h e G u r u s w h o preceded G u r u Gobind Singh, a n d of some of t h e
s a i n t s w h o s e h y m n s a r e i n c l u d e d i n t h e Holy G r a n t h . S a y s G u r u
N a n a k w h i l e e n u n c i a t i n g t h e h a r d p a t h w h i c h t h e m a n o f God
m u s t t r e a d t h e p a t h o f self-dedication a n d sacrifice, ' s h o u l d s t
t h o u c h e r i s h t h e desire to p a r t i c i p a t e in t h e play of t u r e love, place
thy head on the palm of thy h a n d : t h e n alone mayst t h o u e n t e r
t h i s q u a r t e r : S h o u l d s t t h o u p u t t h y foot f o r w a r d o n t h i s p a t h ,
h e s i t a t e not to give up t h y h e a d . ' (page 1412)
T h e m a n o f God i s d e f i n e d a s o n e w h o c a n ' b e a r t h e
u n b e a r a b l e . ' H i s s t e a d f a s t n e s s i n t h e face o f t h e t e m p t a t i o n s o f
the world and his e n d u r a n c e in suffering m u s t almost be
s u p e r h u m a n . Bhai Gurdas, the earliest of the chroniclers of the
G u r u s , h a s characterized t h e H o u s e o f G u r u R a m Das, from w h i c h
were descended all the s u b s e q u e n t G u r u s , as m a r k e d for its capacity
above all 'to b e a r t h e u n b e a r a b l e ' . T h i s w a s in p a r t a p r o p h e c y of
t h e m a r t y r d o m , heroic suffering a n d r i g h t e o u s e n d e a v o u r o f t h e
successive o c c u p a n t s of t h e t h r o n e of G u r u s h i p .
1 4
G u r u N a n a k h a s reprimanded the K a s h a t r i y a s of his day,
p r o u d o f t h e i r m a r t i a l d e s c e n t a n d t h e i r role a s heroes, o f m a k i n g
abject s u r r e n d e r t o t h e r u l i n g M u s l i m c l a n s , w h o s e l a n g u a g e ,
w a y s a n d c u s t o m s t h e y a d o p t e d t o c u r r y favour w i t h t h e m . W h i l e
G u r u N a n a k did n o t l e a d a n a r m e d c r u s a d e himself, h i s W o r d
continued to be t h e seed from w h i c h s p r a n g t h e l a t e r heroic history
of Sikh resistance to the tyranny unleashed by Aurangzib a n d his
successors.
The saintly Kabir in words which continue to this day to
i n s p i r e t h e S i k h s w i t h t h e z e a l a n d f e r v o u r o f holy a n d p a t r i o t i c
w a r , h a s m a d e w h a t s o u n d s like a clarion call to heroic e n d e a v o u r .
2. The higher castes were called by the learned 'Arya', but this label also
did not help to forge unity.
36 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
t h i s period fallen i n t o a s t a t e of passivity a n d h a d completely faded
t o r e s p o n d t o t h e call o f t h e t i m e s . Society w a s s t a t i c i n i t s vision,
looking t o a l e g e n d a r y p a s t , w h i c h w a s n o t u n d e r s t o o d i n r e a l i s t i c
t e r m s , b u t w a s v i e w e d only t h r o u g h t h e cloudy v a g u e n e s s o f a
h o a r y mythology. Mythologies allegorize a n d p i c t u r e c e r t a i n m o r a l
abstractions, b u t in the process they become completely
i n a p p l i c a b l e t o a n y r e a l s i t u a t i o n s , a n d w h i l e i m p a r t i n g faith, a t
t h e s a m e time m a k e a n y u n d e r s t a n d i n g of or a d j u s t m e n t s to reality
impossible. Religion in India in this age consisted in r e i t e r a t i n g
divisions a n d distincitions, so t h a t while the e x t e r n a l s were
emphasized, the reality was r e n d e r d more and more vague. More
t h a n a n y t h i n g e l s e , t h e r e w a s u t t e r l a c k o f a vision. N o o n e , for
example, appears to have formulated the thesis of the basic unity
of the native creeds of India, k n o w n roughly as H i n d u i s m , or of
the unity of the people adhering to such creeds. No one appears,
again, to have t h o u g h t of applying the lessons of t h e ancient
m y t h o l o g i e s w i t h t h e i r t a l e s o f heroic w a r s b e t w e e n t h e g o d s a n d
d e m o n s , R i g h t a n d W r o n g o r Good a n d E v d t o t h e s i t u a t i o n
obtainning in India in these centuries of Muslim rule. It appears
to have occurred to no one to t h i n k of applying the assurance of
t h e Lord i n t h e G i t a , t o rise a g a i n a n d a g a i n t o u p h o l d dharma o r
righteousness, to the age in which Hindudom was groaning under
the crushing heel of Islam.
9. His name from birth was Gobind Rai. He adopted the name Gobind
Singh like all Sikhs after the new 'Baptism of Steel' which was introduced
in Samvat 1756 (1699).
44 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
t h i s b a t t l e p r e s e r v e d by t h e h d l s t a t e s , e i g h t ranis p e r f o r m e d sati
along w i t h their h u s b a n d s ' bodies. The Guru's victory was
complete, b u t evidently he did n o t covet a n y territory a n d moreover,
did not wish to e n t e r into u n n e c s s a r y further skirmishes a n d
v e n d e t t a a n d c o u n t e r - v e n d e t t a w i t h t h e hill chiefs. S u c h b a t t l e s ,
h o w e v e r , w e r e forced o n h i m l a t e r . I t i s n o t t h e i n t e n t i o n h e r e t o
give a d e t a i l e d a c c o u n t o f t h e G u r u ' s b a t t l e s , w h i c h c a n b e r e a d
about in the Guru's biographical accounts. The points to be
elucidated here are mainly twothe causes which prompted the
hill chiefs t o m a k e c o n c e r t e d a n d r e p e a t e d a t t a c k s o n t h e G u r u ,
a n d the Guru's own plan to raise the heroic spirit a m o n g t h e
I n d i a n people. T h e s e t w o p o i n t s , t h e r e f o r e , a r e considered below.
OBSTRUCTIONS FROM WITHIN
fighting a l o n g w i t h t h e H i n d u s . I n a n y c a s e , h o w e v e r , peaceful
and broadbased in universal t e r m s G u r u Gobind Singh's appeal
might be, his fight against M u g h a l persecution w a s sooner or
later b o u n d to arouse t h e g e n e r a l opposition n o t only of t h e Muslim
nobility, b u t also o f t h e M u s l i m m a s s e s . T h a t w a s n a t u r a l a n d
inevitable, a n d for t h e G u r u t o b e d u b b e d a n d h u n t e d a s a n e n e m y
of the Muslims, however wrong, was unavoidable. Some Mulims
still w e r e loyal a n d helpful t o h i m t o t h e l a s t , b u t t h e s e w e r e t h e
exceptions. T h e g e n e r a l i t y o f t h e M u s l i m s joined i n t h e h u n t . T h e
M u s l i m c o u n t r y s i d e w a s i n t u r n r a v a g e d a few y e a r s l a t e r b y t h e
hurricane which Banda B a h a d u r raised.
T h e m o r e s u r p r i s i n g t h i n g w a s t h e H i n d u opposition. H i n d u
indifference t o S i k h i s m w a s u n d e r s t a n d a b l e . S i k h i s m w a s , o f
course, n o t j u s t a n o t h e r sect w i t h i n H i n d u i s m , e m p h a s i z i n g t h i s
or t h a t r i t u a l or p r a c t i c e or belief. If it w e r e s u c h , w i t h one of t h e
current deities or ritual practices as t h e cardinal element in its
t e a c h i n g , H i n d u d o m w o u l d obviously h a v e r e c o g n i z e d as only a
r e s t a t e m e n t o f itself, a n d t h e n i t w o u l d h a v e d r a w n a loosely
a s s o r t e d H i n d u following, a n d s e t t l e d d o w n a s a creed w i t h i n
H i n d u i s m . As a m a t t e r of fact, after p a r t i c u l a r l y t h e e s t a b l i s h m e n t
of t h e S i k h Kingdom till t h e rise of t h e orthodox reform m o v e m e n t
called t h e S i n g h S a b h a , S i k h i s m did t e n d t o l a p s e i n t o g e n e r a l
Hinduism. In t h a t phase, the true meaning of the Guru's Word
w a s only partially understood a n d p e r h a p s m i s i n t e r p r e t e d t h r o u g h
ignorance or deliberate perversion, a n d t h e r e w a s t h e open spectacle
of Sikhism reverting to S a n a t a n i s t practices.
But Sikhism, whde m a i n t a n i n g a vital realtionship witl
H i n d u i s m t h r o u g h c e r t a i n f u n d a m e n t a l beliefs, s u c h a s t h a t i i
transmigration a n d in general ethical a n d phdosophical ideas
particularly i n e m p h a s i z i n g n o n - a t t a c h m e n t w i t h o u t commending
m e n d i c a n c y , did a t t h e s a m e t i m e m a k e f u n d a m e n t a l d e p a r t u r e
which would not fit in with the notions of the average Hindi
accepted as v i t a l for millenia. T h e e n l i g h t e n e d H i n d u would fin
expressed in t h e teachings of Sikhism m o s t of t h e lofty ideals w h k
the sages of I n d i a h a d of old preached. T h e vocabulary, terminolof
a n d illustrative mythological l i t e r a t u r e u s e d b y S i k h i s m w e r e o v
w h e l m i n g l y H i n d u , e x c e p t for t h e u s e h e r e a n d t h e r e of a fe
spiritual a n d ethical expressions derived from P e r s i a n a n d A r a t
partly because t h e s e were commonly u n d e r s t o o d in medieval InrJ
a n d p a r t l y in o r d e r to foster t h e spirit of t o l e r a n c e for t h e Musi
a n d g e n e r a l l y t o c r e a t e a n a t m o s p h e r e o f goodwdl. C e r t a i n ter
46 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
w e r e given in S i k h i s m a n e w o r i e n t a t i o n , s u c h as 'seva' (service),
'Akal' (the E t e r n a l ) , 'sangat' (congregation), 'Guru' (the Preceptor),
' K a r t a r ' (The Creator, i n t h e monotheistic sense), ' G u r d w a r a ' (The
T e m p l e ) etc., e t c . B u t d e s p i t e t h e s e s p e c i a l f e a t u r e s w h i c h w e r e
n o t t o t a l l y u n f a m i l i a r to a H i n d u , S i k h i s m p r e s e n t e d a n e w
d y n a m i c view of life, revolutionary in its implications. It r e p u d i a t e d
t h e ascetic i d e a l a n d t h e life o f t h e recluse. I t h i t a t u n t o u c h a b i h t y
i n p a r t i c u l a r a n d m a n y a s p e c t s o f castechiefly a t t h e idea o f t h e
s a n c t i t y o f t h e B r a h m i n a n d h i s exclusive p r e r o g a t i v e t o s e t u p a s
t h e c u s t o d i a n a n d p r e c e p t o r of religion. F u r t h e r , it rejected a v a s t
body of s u p e r s t i t i o n s , beliefs a n d p r o p i t i a t o r y a n d q u a s i - m a g i c a l
p r a c t i c e s w h i c h h a d i n t h e a g e s o f d e c a d e n c e got identified w i t h
H i n d u i s m . A g a i n , belief in t h e avatars or i n c a r n a t i o n s of t h e
S u p r e m e Being, such as R a m a a n d K r i s h n a a n d t h e Trinity of
B r a h m a , V i s h n u n a d S h i v a a n d o t h e r gods a n d g o d d e s s e s found
10
n o place i n t h e u n a d u l t e r a t e d m o n o t h e i s m o f t h e S i k h creed. S o
also w a s idol w o r s h i p r e p u d i a t e d , a n d e v e n t h e u n e d u c a t e d S i k h
u n d e r s t o o d t h a t r a t h e r t h a n bow before, idols, h e m u s t bow before
t h e G u r u a s s y m b o l i s e d i n t h e Holy Book.
S i k h i s m m a d e for a g e n e r a l realistic a p p r o a c h to t h e problem
of life, a n d exhibited w h a t m a y be called t h e historical i m a g i n a t i o n
in r e a c t i n g to t h e social s i t u a t i o n . T h i s a g a i n w a s a r e v o l u t i o n a r y
idea, as a g a i n s t t h e g e n e r a l i m p r e s s i o n of t h e H i n d u outlook in a
mythological past, uncritical a n d vague in its a p p r o a c h to problems,
to which it reacted unrealistically. Nervertheless, as long as the
m a i n e m p h a s i s o f S i k h i s m till t h e t i m e o f G u r u A r j a n w a s o n
B h a k t i (Devotion), S i m r a n (i.e. S m a r a n or Meditation) a n d general
piety, t h e H i n d u still could recognize i t a s s o m e t h i n g n o t v e r y
unfamiliar. Consequently, during this period high caste Hindus,
particularly of the K h a t r i (Kshatriya) caste, came under its
influence, w i t h a good a d m i x t u r e o f t h e o t h e r c a s t e s , h i g h a n d
low. B u t w i t h t h e r e v o l u t i o n a r y t u r n t o w a r d s r e s i s t a n c e a n d
m i l i t a r i s m w h i c h S i k h i s m s p p e a r e d t o t a k e after t h e m a r t y r d o m
of G u r u Arjan, it p r e s e n t e d to the average H i n d u a s o m e w h a t
u n f a m i l i a r e m p h a s i s . While H i n d u i s m h a d a glorious heroic p a s t ,
it h a d ceased to h a v e a realistic a p p e a l because of t h e mythological
m a n n e r o f i t s p r e s e n t a t i o n o f w a r . T h e H i n d u s failed t o r e a l i z e
t h a t the Asuras and Rakhasas (Demons and Monsters) of the
13. The Guru was nine years old when Guru Tegh Bahadur was martyred
in 1675.
14. Anandpur was like a principality of which the Guru was in a sense the
chief, with duties secular as well as religious.
INVOKING INDIA'S HEROIC TRADITIONS 51
o p p r e s s o r s of h i s day, i n v o k i n g t h e s p i r i t of sacrifice a n d h e r o i s m ,
h e h a d t o m e e t opposition from wholly u n e x p e c t e d q u a r t e r s t h e
hill chiefs of t h e n e i g h b o u r h o o d . As t h e Bachitra Natak s a y s :
Then did the Raja Fateh Shah turn his hostility on us,
15
And engaged in war without cause.
This was really concerted attack on t h e G u r u by an alliance
o f s e v e r a l hill r a j a s , a l r e a d y r e f e r r e d to. T h e r e s u l t w a s t h e g r e a t
b a t t l e o f B h a n g a n i , i n w h i c h t h e G u r u w o n a g r e a t victory. T h e r e
were a series of other battles at a n d around A n a n d p u r , to which
t h e G u r u l a t e r o n m o v e d . T h e a c c o u n t s o f t h e s e b a t t l e s a r e given
in t h e Bachitra Natak, c o m p o s e d by t h e G u r u m u c h before t h e
t i m e w h e n t h e r i s i n g crisis led h i m t o give a n e w s h a p e t o t h e
Sikh Church in initiating the Baptism of Steel.
CHARACTERISTICS OF THE HEROIC POETRY COMPOSED
AND SPONSORED BY T H E GURU
During his residence at Anandpur, P a o n t a a n d his h u n t i n g
16
excursions i n t h e hills, t h e G u r u m u s t h a v e come m u c h i n contact
w i t h t h e c u l t o f D u r g a , called Devi o r t h e G o d d e s s , w h o according
t o I n d i a n mythology, i s t h e c o n s o r t o f S h i v a , a n d i n h e r v a r i o u s
m a n i f e s t a t i o n s i s S h a k t i , t h e C r e a t i v e F o r c e a s well a s C h a n d i ,
t h e D e s t r o y e r of evil, conceived to be e m b o d i e d as killer of asuras
or demons. She wears several names in various parts of the
country. She is k n o w n as C h a m u n d a , Kali, Kalika, Bhavani,
M a n g a l a , H i n g u l a a n d b y s e v e r a l o t h e r n a m e s . T h e mythological
t a l e o f t h e b a t t l e s b e t w e e n C h a n d i a n d t h e asuras i s n a r r a t e d i n
the M a r k a n d e y a P u r a n a . In this tale Chandi, the goddess, is
conceived as riding to b a t t l e on a Lion, wielding w e a p o n s w i t h h e r
eight h a n d s , w a d i n g t h r o u g h t h e blood of t h e s l a u g h t e r e d asuras,
w e a r i n g a g a r l a n d of t h e i r severed h e a d s a n d a t t e n d e d by h o s t s of
m a l e a n d female goblins, l u x u r i a t i n g i n t h e c a r n a g e m a d e b y h e r ,
a n d d r i n k i n g t h e i r f i l l o f t h e blood split. S u c h i s t h e conception o f
15. He was the Raja of Tehri Garhwal, an area comprising modern Dehra
Dun, and neighbouring Paonta on the other bank of the Jamuna.
16. The Guru was moving much in the area along the upper reaches of the
Sutlej. Hence the appropriateness of naming the lake leading to the
Bhakra Dam after him, Gobind Sagar. A large rock at Mandi marks the
spot where he is reported to have meditated in the bed of the river Beas.
At Nahan which he visited at the invitation of its friendly Raja, Medani
Prakash, his camping spot is marked by a Gurdwara, at less than a
furlong from the royal residence. Inside the place, in the State Hall, a
sword, on the hilt of which the Guru's name is embossed in Gurmukhi,
is kept as an article of special note. This was the Guru's gift to the Raja.
52 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
C h a n d i , familiar to t h e H i n d u mind, a n d doubtlessly literally
believed in and worshipped in her awesome images in temples
17
s a c r e d t o h e r . S u c h t e m p l e s a r e found i n a U p a r t s o f t h e c o u n t r y ,
a n d i n l a r g e r p l a c e s s h e m a y h a v e a special t e m p l e e r e c t e d t o h e r ,
a l o n g w i t h o t h e r t e m p l e s s a c r e d t o o t h e r deities like K r i s h n a a n d
Shiva and others. B u t the Devi cult is particularly prevalent in
t h e hill a r e a s , a n d u p t o now in t h e districts of H o s h i a r p u r , K a n g r a ,
Simla, N a h a n and in Himachal Pradesh in general her worship
i s t h e m o s t p o p u l a r . S h e i s p r o p i t i a t e d for all k i n d s o f b o o n s a n d
a g a i n s t a U m a n n e r o f ills.
T h e story of D u r g a (Chandi) a p p e a r s to h a v e deeply fascinated
t h e G u r u , as symbolising t h e m i g h t of t h e Divine A r m in chastising
a n d c a s t i g a t i n g t h e evil p o w e r s . A s s h o w n e l s e w h e r e i n t h i s book,
d e e p a n d a b i d i n g f a i t h i n t h e u l t i m a t e succour o f t h e good a n d t h e
holy by t h e Lord of t h e Universe is a cardinal principle in the
religion formulated by G u r u N a n a k , a n d communicated and re-
e m p h s i z e d w i t h s u c h force a n d v e h e m e n c e b y his successors. S u c h
f a i t h i s i n accord also w i t h t h e oft-quoted f a m o u s w o r d s i n t h e
Gita, i n w h i c h t h e L o r d h a s h e l d o u t t h e a s s u r a n c e o f i n t e r v e n i n g
i n t h e affairs o f t h e u n i v e r s e i n t h e a g e s w h e n r i g h t e o u s n e s s h a s
t e n d e d t o suffer a s e t b a c k . A s a m p l y s h o w n e l s e w h e r e from
q u o t a t i o n s from t h e c o m p o s i t i o n s o f G u r u N a n a k , G u r u A r j a n j
a n d G u r u Gobind S i n g h , t h i s f a i t h i s p i v o t a l i n t h e cosmology a n d
p h i l o s o p h y o f S i k h i s m , w i t h o n l y t h i s difference t h a t d i v i n e
intervention w a s looked u p o n as t h e a s s u r a n c e of t h e u l t i m a t e
t r i u m p h o f Right despite its a p p a r e n t tribulations, a n d n o t t h r o u g h
t h e easy, m i r a c u l o u s i n t e r v e n t i o n of t h e gods, w h i c h a superficial
view o f m y t h o l o g y w o u l d t e n d t o e n c o u r a g e . S i k h i s m r e c o g n i z e d
t h e inevitable necessity of a b i t t e r struggle, involving deep suffering
a n d m a r t y r d o m for God's s a i n t s a n d c r u s a d e r s i n t h e w a r a g a i n s t
evd. S i k h i s m gave p o i g n a n t reality, b y t h e m a r t y r d o m u n d e r g o n e
b y t w o o f i t s P r e c e p t o r s a n d t h e t r i b u l a t i o n s faced b y t h e G u r u
a n d countless Sikhs, to the idea of Dharma-Vir or the Crusader
for faith. He w a s conceived to be t h e divinely-inspired hero, fighting
for t h e i d e a l a n d n o t for a w o r l d l y objective. S u c h w a s t h e G u r u
himself, a n d s u c h t h e c a r d i n a l p r i n c i p l e i n c u l c a t e d b y h i m . T h e
vision which e m e r g e s in t h e m e d i t a t i o n s of t h e T e a c h e r s of Sikhism
i s m o r e i n accord w i t h t h e d e e p e r reality a t t h e core o f t h e m y s t e r y
17. There are a large number in the plains, particularly the hills of the
Panjab.
INVOKING INDIA'S H E R O I C TRADITIONS 53
18. This is the view of their authorship which is strongly held by Macauliffe
in his Sikh Religion.
INVOKING INDIA'S HEROIC TRADITIONS 55
of t h e s e t h e r e a r e long p a s s a g e s in t h e t o n e of a d o r a t i o n of t h e
goddess as coming from one w h o subscribed to t h e creed of D u r g a -
w o r s h i p . T h i s itself w o u l d t h r o w s t r o n g d o u b t o n t h e G u r u ' s
a u t h o r s h i p of t h e s e v e r s i o n s , s h o u l d a n y o n e s e r i o u s l y t h i n k of
a d v a n c i n g s u c h a claim. To t h e G u r u , C h a n d i is a symbol, an
a b s t r a c t i o n t h e s p i r i t o f a r o u s e d h e r o i s m , t h e S w o r d , Divine
Might. He is no believer in t h e mythological a n d historical goddess
a s t h e object o f c r e d a l w o r s h i p , w h o h a s b e e n c a r v e d a n d m o u l d e d
i n figures a n d t o w h o m t e m p l e s h a v e b e e n e r e c t e d . B u t t h a t i s
precisely w h a t t h e a d o r a t i o n pieces i n s e r t e d i n t h e legend-versions
signify. T h e y p r e s e n t t h e l i t e r a l goddess of p o p u l a r w o r s h i p , a n d
not the abstraction or t h e spirit. The G u r u h a s in diverse places
distinctly disavowed a n y association w i t h a u a t a r - w o r s h i p , a n d h a s
i n a h u n d r e d w a y s affirmed h i s i m p e r i s h a b l e m o n o t h e i s t i c f a i t h
i n t h e O n e E t e r n a l Lord o f G u r u N a n a k ' s conception. T h i s h e h a s
d o n e t o indicate h i s s t a n d a b o u t D u r g a - w o r s h i p , a s also a b o u t t h e
w o r s h i p o f R a m a a n d K r i s h n a a n d o t h e r gods, i n t h e i r l i t e r a l
1
a s p e c t s a s h i s t o r i c a l d e i t i e s o f p o p u l a r w o r s h i p . T o h i m ah t h e s e
namesthe synonyms of Chandi, particularly Maha-Kalika and
Bhagauti, and the names R a m a and Krishna, Narayana, B r a h m a
a n d their periphrasesall s t a n d for the One E t e r n a l God, uncreated
a n d i m m o r t a l , a n d t h e c r e a t o r o f all ' t h e s e a n d o f t h e infinite
19
universe.'
B e s i d e s t h e s e t w o v e r s i o n s in B r a j , a t h i r d v e r s i o n of t h e
Durga-legend exists in Punjabi Var or ballad stanzaic verse in a
simple, spirited style, devoid of t h e b a r o q u e e m b e l l i s h m e n t s which
would be characteristic of t h e professional poets of t h e G u r u ' s court,
who w e r e r e a r e d i n t h e t r a d i t i o n o f o r n a t e p o e t r y t h e n i n vogue i n
H i n d i . T h e v e r y simplicity of t h e style of t h i s v e r s i o n in P u n j a b i ,
called v a r i o u s l y Chandi-di-var or Var Sri Bhagauti Ji Ki, l e n d s
s t r o n g force t o t h e v i e w t h a t t h i s m u s t b e t h e G u r u ' s o w n
composition. T h e G u r u did n o t u s u a l l y compose v e r s e i n P u n j a b i ,
t h o u g h t h i s t a l e a n d o n e d e v o t i o n a l lyric 'mitar piyare nun hal
inuridan da kahna' a r e r e p o r t e d to be by h i m . I e n d o r s e w i t h t h e
s t r o n g e s t conviction t h e view w h i c h a s c r i b e s t h e s e c o m p o s i t i o n s
to the Guru. Their spirit is so much in keeping with the Guru's
own g r e a t personality.
I n all t h e s e t h r e e v e r s i o n s t h e p r o g r e s s o f t h e t a l e i s o n
t r a d i t i o n a l l i n e s a n d d o e s n o t i n a n y c o n s i d e r a b l e m a n n e r differ
from t h e P u r a n i c s t o r y . T h e u s u a l d e t a i l s o f t h e D e m o n s h a v i n g
grown arrogant of their power and threatened the supremacy of
t h e gods, a n d t h e gods' supplication to D u r g a to a p p e a r in t h e field
to destroy the Demons, a n d the consequent battles and Durga's
victorysuch is the p a t t e r n in each. The Demons are of familiar
mythologyMadhu and Kaitabh, Sumbha and Nisumbha,
M a h i k h a s u r a n d Raktabij along w i t h o t h e r s called Dhumar-lochan,
B i r a l a c h h a n d such o t h e r d a r k p r i m e v a l forces of evd, before w h o m
R a v a n a and J a r a s a n d h a are a m a t t e r of yesterday. Durga is in
the m a n n e r of the P u r a n i c tale, equipped with eight arms, riding
t h e Lion, a t t e n d e d b y m a l e a n d female goblins. T h e b a t t l e s r a g e
in full ferocity. H e r victories a r e c e l e b r a t e d by t h e gods, a n d after
destroying t h e d e m o n s , s h e r e s t o r e s t h e m o n a r c h of h e a v e n , I n d r a ,
t o h i s t h r o n e a n d r e t i r e s t o h e r abode o n K a i l a s , w i t h h e r c o n s o r t
Shiva, t h e e m b o d i m e n t of holy m i g h t .
T h e a c c o u n t of b a t t l e is in t h e p r e v a l e n t poetic t r a d i t i o n of
t h e age. The s i m d e s a n d a t t e n d a n t details are set, a n d anticipated.
C e r t a i n o n o m a t o p o e i c effects, m e n t i o n o f w h i c h w o u l d l e a d t h i s
a c c o u n t i n t o a critical d i s c u s s i o n of q u a s i - c l a s s i c a l H i n d i p o e t r y ,
a r e i n t r o d u c e d , all w h i c h i s i n a c c o r d a n c e w i t h t r a d i t i o n , w h i c h
no p o e t w i t h t h e a m b i t i o n to be c o n s i d e r e d a m a s t e r - c r a f t s m a n
would omit. In t h e end, from t h e windows of h e a v e n a d o r a t i o n a n d
flowers a r e s h o w e r e d o n D u r g a b y t h e grateful gods.
T h e P u n j a b i v e r s i o n o f t h e l e g e n d i s c o m p a r a t i v e l y briefer
t h a n t h e Braj v e r s i o n s a n d n a r r a t e s t h e fight o f D u r g a - C h a n d i
w i t h only one m o n s t e r , M a h i k h a s u r t h e Buffalo-Demon. H e i s
t h e b r a v e s t of t h e b r a v e , c a l l i n g forth no e n d of m i g h t y effort on
D u r g a ' s p a r t t o defeat a n d destory h i m . This i s i n t h e best t r a d i t i o n
of Indian heroic poetry, in which the adversary is no weakling,
b u t calls forth t h e e n t i r e r e s o u r c e s of t h e hero's s t r e n g t h to defeat
h i m . T h e r e a r e s o m e stylistic effects, b u t t h e s e a r e m o s t l y similes
of a m a n l y c h a r a c t e r s u c h as would be familiar to P u n j a b i l i s t e n e r s
of folk p o e t r y of t h e V a r .
T h i s as a m a t t e r of fact is a V a r a n d is so called (a var is t h e
Punjabi analogue of a popular ballad). The l a n g u a g e is t h e
authentic Central Punjabi, spoken by the war-like J a t tribes of
the tracts where the propagation of Sikhism h a d been most
c o n c e n t r a t e d a n d from w h i c h t h e m a j o r i t y o f t h e G u r u ' s b r a v e
fighters w e r e d r a w n . I t s s t a n z a is in t h e V a r t r a d i t i o n , w i t h a few
in shirkhandi or b l a n k v e r s e . T h i s too is in t h e a c c e p t e d t r a d i t i o n
INVOKING INDIA'S HEROIC TRADITIONS 57
a n d a d a r e u l t i m a t e l y d e f e a t e d . T h i s i s s o i n t h e first a n d s e c o n d
v e r s i o n s i n B r a j ; a n d s o also i n t h e P u n j a b i v e r s i o n . T h e p a t t e r n
of t h e b a t t l e - s c e n e s is s o m e w h a t u n i f o r m , w h i c h is e x p l a i n e d by
two different poets a t t e m p t i n g t h e t h e m e i n t h e s a m e neo-classical
tradition.
The Punjabi version, most certainly of the Guru's own
compostion, opens w i t h t h e adoration of t h e Sword or Divine M i g h t
b y t h e n a m e o f B h a g a u t i , t h e significance o f w h i c h h a s b e e n
e x p l a i n e d above. After offering w o r s h i p to t h e S u p r e m e L o r d of
C r e a t i o n h e r e i n caUed B h a g a u t i (the n a m e b y w h i c h D u r g a i s
also k n o w n ) , follows t h e a d o r a t i o n o f t h e n i n e G u r u s w h o w e r e
G u r u Gobind S i n g h ' s p r e d e c e s s o r s . T h i s s e q u e n c e i s significant,
i n a s m u c h a s t h e G u r u s a r e a n d c a n b e p u t only after God Himself,
a n d n o o t h e r deity, big o r s m a d . T h e o m i s s i o n o f t h e t e n t h , t h a t i s
himself, from t h i s r o d i s b e c a u s e o f t h e h u m i l i t y a n d m o d e s t y
characteristic of t h e G u r u ' s m i n d , j u s t as of h i s p r e d e c e s s o r s w h e n
s p e a k i n g a b o u t t h e m s e l v e s . T h i s a d o r a t i o n i s f u r t h e r fodowed b y
t h e p r a i s e o f t h e Lord w h o i s a p o s t r o p h i z e d a s t h e c r e a t o r i n t h e
p r i m a l age of t h e Sword, t h a t is M i g h t ; l a t e r , of t h e v a r i o u s gods,
o f t h e f i r m a m e n t a n d t h e e a r t h . F u r t h e r on, H e i s d e s c r i b e d a s
t h e c r e a t o r o f t h e d e m o n s a n d g o d s t h a t is, e v d n o less t h a n good
i n p e r p e t u a l b a t t l e , a n d a s h a v i n g willed t h e d e s t r u c t i o n o f t h e
Demons at the h a n d s of Durga. The Lord gave the s t r e n g t h to
R a m a to destroy the ten-headed Ravana, a n d Krishna to hurl to
the e a r t h b y t h e h a i r t h e t y r a n t K a m s a . Infinite i s t h e Lord, whose
knowledge e v e n t h e s a i n t s a n d mystics w h o h a v e p e r f o r m e d s t e r n
a u s t e r i t i e s for a e o n s h a v e n o t b e e n a b l e t o c o m p a s s .
T h e G u r u ' s faith i n t h e O n e Lord, a n d t h e p u r e l y symbolical
interpretation of t h e idea of the gods a n d goddesses a n d of mythology
i n g e n e r a l i s e v i d e n t from t h i s , a s also from t h e e n t i r e s p i r i t u a l
l i t e r a t u r e of Sikhism for g e n e r a t i o n s t o g e t h e r . This, it is n e c e s s a r y
t o e m p h a s i z e , a s i n t h e p a s t a n d e v e n till n o w , s o m e people h a v e
h a d confused a n d erroneous notions a b o u t t h e faith of G u r u Gobind
S i n g h a n d h i s conception o f t h e S u p r e m e B e i n g .
T h e n fodows t h e a c c o u n t o f I n d r a , h a r a s s e d b y t h e g r o w i n g
p o w e r o f t h e D e m o n s , a p p r o a c h i n g D u r g a w i t h t h e a p p e a l for
succour. S h e r e a d d y c o n s e n t s t o give b a t t l e t o t h e e v d - d o e r s :
On hearing Indra's wail Durga laughed a mighty laugh;
She sent for her Lion, destroyer of demons in many a field :
She assured the gods not to be apprehensive
For the Mighty Mother's ire was aroused the Demons to destroy.
60- T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
T h e d r u m of battle is struck; terrific is t h e sound of t h e m y r i a d s
of t r u m p e t s a n d bugles blown. The two hosts are r a n g e d on the
field. Follows t h e d e s c r i p t i o n of w a r in e x p a n s i v e m a n l y similes :
Heroes were pierced by spikes, like hail-stones stuck to a tree
twig;
Those cut with swords were writhing like men maddened with
strong wine;
Some were shaken out of their hiding as is gold separated from
pulverized rock;
Maces, tridents, spikes, arrows were speeding with vigour and
passion;
Heroes with mighty souls were falling dead like those bitten by
black cobras.
the field.
T h e D e m o n s a r e killed, b u t t h r o u g h t h e i r h e r o i s m i n b a t t l e
are covered with glory. So, 'After d e a t h Srawan-Bij w a s s u r r o u n d e d
by t h e h o u r i s of h e a v e n e a c h s e e k i n g to be t h e bride of t h i s m o s t
noble groom.'
'In a g r e a t w r a t h K a l i k a ( C h a n d i - D u r g a ) g r a s p e d t h e s w o r d
in her right hand;
And cut into t w a i n several t h o u s a n d s a s m i g h t y a s t h e D e m o n
Harinakash;
Alone she faced t h e i r s e r r i e d r a n k s
T h o u s a n d t i m e s p r a i s e d b e t h y sword-skill!'
As the description w a r m s u p , t h e mythological account m e r g e s
into t h e contemporary w a r scenes, w i t h M u g h a l a n d P a t h a n heroes
of t h e r o y a l forces s e r v i n g for t h e Demon-foes of D u r g a . T h i s no
doubt w a s only a n a t u r a l slip into w h a t t h e s e D e m o n s really stood
for in t h e G u r u ' s m i n d , w h o t h r o u g h t h e s e mythological-fictitious
n a r r a t i v e s w a s re-enacting in a war-excited i m a g i n a t i o n t h e battle-
scenes o f h i s o w n d a y :
Durga the queen grasped her Bhagauti (sword) invoking mighty
blessing on it.
And striking Sumbha the chief it drank his precious life-blood;
Sumbha fell from his saddle.
The sword issuing from his wound was dyed in blood,
As is a princess wearing robes of red.
T h u s e n d s t h i s heroic t a l e , w h o s e p o w e r i s g r e a t t o a n n u l h i s
t r a n s m i g r a t i o n w h o c h a n t s it.' T h a t i s so, b e c a u s e i n v o k i n g noble
h e r o i s m or c r u s a d i n g for f a i t h is an a c t of p i e t y e q u i v a l e n t to all
t h e religious practices w h i c h according to p i o u s H i n d u i s m r e l e a s e
a m a n from t h e cycle of b i r t h s a n d d e a t h s .
OTHER HEROIC TALES
T h e h e r o i c t h e m e p r e d o m i n a t e s i n all t h e t a l e s w h i c h h a v e
b e e n versified b y t h e p o e t s a t t e n d i n g t h e G u r u ' s c o u r t . N o t only
did h e p a r t i c u l a r l y e m p h a s i z e t h e h e r o i c i m a g e o f God, e v e n a t
some r i s k o f a r o u s i n g m i s u n d e r s t a n d i n g a s t o h i s f a i t h b y u s i n g
mythological n a m e s r e d o l e n t of h e r o i s m (such as B h a g a u t i , M a h a -
K a l i k a a n d C h a n d i ) for God o r t h e s y m b o l s o f H i s M i g h t , b u t
c o m m a n d e d t h a t in all tales from t h e traditional religious literature
t h e heroic t h e m e b e b r o u g h t i n t o t h e g r e a t e s t p r o m i n e n c e . T h u s ,
in 'Ram Avtar', t h e story of R a m a ' s exile a n d heroic life, t h e b a t t l e -
s c e n e s a r e n u m e r o u s , a n d follow t h e f i n e s o f t h e D u r g a - b a t t l e s .
The battles of Rama against the R a k s h a s h a s are prolonged and
62 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
b i t t e r , a n d full o f d o u b t f u l m o m e n t s w h e n victory h u n g i n t h e
balance. This is only t r u e to t h e p a t t e r n of his faith in t h e inevitable
n e c e s s i t y of t h e b i t t e r e s t s t r u g g l e of Good to o v e r t h r o w Evil.
T h e m o s t significant h e r o i c t a l e i s t h a t w h i c h i s w o v e n i n t o
t h e career of K r i s h n a . T h e K r i s h n a of popular a n d p r e v a l e n t H i n d u
c o n c e p t i o n i s t h e e t e r n a l W o n d e r Child o r A d o l e s c e n t p l a y i n g
e n c h a n t i n g music a n d e n g a g e d in dalliance in t h e idyllic
surroundings of Braj. I n n u m e r a b l e poets have, a n d stdl are
p o e t i z i n g t h i s t h e m e o f t h e youthful, playful K r i s h n a . B u t i n t h e
' K r i s h n a - A v a t a r ' of Dasam Granth while t h e t r a d i t i o n a l s c e n e s
a r e t h e r e , a n d t h e poet, a t r a d i t i o n a l i s t in s p i t e of h i s association
with the Guru, h a s depicted t h a t aspect of the Hindu Pan-Apodo
e v e n t o t h e l i m i t s w h e r e i t e n t e r s t h e forbidden zone. B u t h e h a s
not omitted to depict also the heroic Krishna, who h u r l s to t h e
e a r t h from h i s h a i r t h e t y r a n t K a m s a , o p p r e s s o r o f h i s f a t h e r a n d
m o t h e r . A n d n e a r l y half t h e long n a r r a t i v e o f a b o u t 2500 s t a n z a s
is taken up with the war against JarasandhaKamsa's brother-
in-law a n d a v e n g e r . T h e s e b a t t l e d e s c r i p t i o n s a r e m o s t d e t a i l e d ,
w i t h shifting s c e n e s a n d t h e a t r e s , a n d like t h e final s t a n z a s o f
Chandi-di-Var, get m e r g e d i n t o c o n t m e p o r a r y b a t t l e s i n defiance
of ad v e r i s i m d i t u d e a n d chronological consistency. This, of couse,
i s explained t h e s a m e way. I n t h e m y t h i c a l b a t t l e s o f D u r g a , R a m a
and Krishna the Guru's contemporaries saw the battles against
t h e m o n s t e r s of t h e i r o w n day, t y r a n n i z i n g over t h e l a n d anciently
p e o p l e d b y t h e s e gods a n d h e r o e s . So, w i t h u n c o n s c i o u s
p r e o c c u p a t i o n t h e y slip i n t o t h e c o n t e m p o r a r y . I n t o t h e K r i s h n a -
J a r a s a n d h a b a t t l e s a r e i n t r o d u c e d fictitious a i d e s o f J a r a s a n d h a ,
p r i n c e s w i t h m e d i e v a l a n d c o n t e m p o r a r y R a j p u t n a m e s s u c h for
e x a m p l e a s K h a r a g S i n g h (who a l o n e a c c o u n t s for 3 5 0 s t a n z a s ) ,
A m i t S i n g h , Gaj S i n g h , D h a n S i n g h , H a r i S i n g h , Ajab S i n g h ,
etc. T h e r e is a m o n g t h e i r a d i e s one A c h a l e s h (King of t h e Hills)
n o d o u b t o n u n c o u n s e i o u s f o r m u l a t i o n o f t h e hill chiefs i n t h e
background of Paonta and Anandpur, ever intrigueful and
menacing. Then, more wonderful stid, into the Krishna-legend
a r e injected M u h a m m a d a n w a r r i o r s o f t h e n a m e s o f T a h i r K h a n ,
S h e r K h a n , S a i d K h a n , D d a w a r K h a n , D a l e l K h a n , Ajaib K h a n ,
etc. To a superficial view ad t h i s would be a blemish, w h i c h p e r h a p s
i t is. B u t i t s significance, w h i c h i s g r e a t , lies i n t h e fact t h a t t h e
re-poetization o f t h e s e t a l e s b y c o m m a n d o f t h e G u r u w a s w i t h t h e
p u r p o s e of s t i r r i n g h e r o i c a r d o u r a m o n g a p e o p l e e n e r v a t e d by a
passivist phdosophy a n d a n unrealistic mythology. This mythology
INVOKING INDIA'S H E R O I C TRADITIONS 63
he revived a n d h a r n e s s e d to a g r e a t n a t i o n a l p u r p o s e . He w a s t h e
crusader (Dharmavir) and to him the India of his day was w h a t
K u r u k s h e t r a i s described i n t h e o p e n i n g v e r s e o f G i t a a s b e i n g
' D h a r a m - k s h e t r a ' t h e l a n d w h e r e t h e b a t t l e for t h e t r i u m p h o f
r i g h t e o u s n e s s w a s t o b e fought. H e v i e w e d s e r r i e d before h i m t h e
DemonsMahikhasur and ad the Ravanas, the Kamsas and
D u r y o d h a n a s o f h i s o w n d a y . A n d t o fight t h e s e h e u n s h e a t h e d
t h e sword, a n d c r e a t e d t h e heroic O r d e r o f t h e K h a l s a . O f t h a t i n
a n o t h e r place.
CHAPTER 4
RELIGION VIEWED AS UNIVERSAL
BROTHERHOOD
of t h e s o u l a n d of noble a c t i o n n e i t h e r specifically H i n d u n o r
Muslim. In this a t m o s p h e r e a new religious and spiritual
vocabulary, composed o f w o r d s a n d p h r a s e s d r a w n from s o u r c e s ,
Hindu as wed as Musdm, became current and passed into the
c o m m o n p a r l a n c e . T h e e m p h a s i s w o u l d still r e m a i n H i n d u o r
M u s d m , b u t a t t h e s a m e t i m e a n e w m e e t i n g - g r o u n d for t h e
c o m m o n people w a s b e i n g c r e a t e d , w h e r e t h e y could h a v e t h e
consciousness of m a n as m a n , irrsepective of s h a r p credal
differences.
H i n d u as well as Muslim saints of influence usually
m a i n t a i n e d a free k i t c h e n for p d g r i m s , t r a v e d e r s a n d for t h e poor
generally. This w a s motivated p r i m a r d y by the desire to spread
t h e s p i r i t of c h a r i t y . S u c h free k i t c h e n s did, for t h e t i m e b e i n g ,
bring the rich and t h e poor together in a kind of spiritual
c o m m u n i c a t i o n . B u t t h e i r influence i n t e r m s o f r e s h a p i n g social
ideas should not be exaggerated. Ad people continued their
adherence to their institutionadzed faiththe H i n d u s to their
caste, u n t o u c h a b d i t y a n d o t h e r taboos a n d t h e i r bedefs generally,
from s u p e r s t i t i o n s t o t h e h a z y n o t i o n s o f t h e n a t u r e o f t h e soul
a n d t h e after-life; t h e M u s d m s i n t h e i r o w n c r e e d w i t h i t s s h a r p
division b e t w e e n t h e b e l i e v e r s a n d u n b e l i e v e r s , a n d i t s r i t u a l o f
p r a y e r a n d fasting, a l o n g w i t h i t s belief i n a n after-life different
from t h a t p o s t u l a t e d b y t h e H i n d u s . T h e b a n o n i n t e r - d i n i n g a s
between Hindu and Muslim remained, and no attempt appears to
h a v e b e e n m a d e t o r e m o v e it. A t t h e s h r i n e s o f t h e M u s l i m s a i n t s ,
u s u a l l y called P i r s , a s e p a r a t e k i t c h e n , w h e r e v e r H i n d u s w e r e
fed, w a s m a i n t a i n e d for t h e m . T h e H i n d u b a n o n t a k i n g a n y t h i n g
t o u c h e d b y t h e M u s d m w a s tacitly accepted, a n d r e s p e c t e d a t all
levels, from t h e l o w e s t t o t h e h i g h t e s t . N o a t t e m p t w a s m a d e t o
q u e s t i o n it, m u c h less t o r e m o v e it.
W h d e t h e r e w a s n o close m e e t i n g - g r o u n d b e t w e e n H i n d u a n d
M u s l i m so as to m a k e for a society w h e r e some fusion b e t w e e n t h e
two might be said to have t a k e n place, there were p a r t i a l
approaches, as w a s inevitable w h e n t h e populations w e r e so closely
inter-knitted in t h e i r daily concerns. T h e c o m m o n m a t r i x of ethical
and spiritual ideas w a s growing, a n d would n a t u r a l l y influence
o p i n i o n a n d j u d g e m e n t i n t h e b e t t e r m o m e n t s o f t h e life o f t h e
individual. A n e w e l e m e n t w a s b e i n g a d d e d to l a n g u a g e A r a b i c ,
P e r s i a n a n d T u r k i r h w o r d s d r a w n from t h e v a r i o u s d e p a r t m e n t s
o f life, s u c h a s g e n e r a l a n d r e v e n u e a d m i n i s t r a t i o n , law a n d t r a d e .
T h e s p i r i t u a l life too h a d i t s o w n m i n g d n g o f t h e v o c a b u l a r i e s
68 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
d r a w n from H i n d u a n d M u s l i m s o u r c e s . A n y o n e c a n m a k e o u t a
list of words from t h e M u s l i m b a c k g r o u n d p e r t a i n i n g to t h e various
aspects of life. B u t t h e currency acquired by such vocabulary cannot
be s a i d to h a v e h a d t h e effect of b r i n g i n g a b o u t u n d e r s t a n d i n g or
peace, m u c h less a n y t h i n g like fusion o r s y n t h e s i s b e t w e e n H i n d u
and Muslim. The two remained, despite such meeting points,
d i s t i n c t a n d s e p a r a t e d a n d subject t o t h e s t r e s s o f t h e i r o w n p a s t
a n d t h e i r political s i t u a t i o n .
SUFISM
T h e r e h a s b e e n s o m e m i s a p p r a i s a l o f t h e role o f t h e M u s l i m
P i r s , loosely called Sufis, in t h i s period. Sufism is a philosophical-
s p i r i t u a l creed w i t h i n I s l a m , i n c o r p o r a t i n g some of t h e f e a t u r e s of
mysticism in general. Its doctrine, which is quite elaborately
formulated a n d c a n be found expressed in its fulness in s u c h w o r k s
a s t h e f a m o u s Masnavi (also s p e l t m o r e a c c u r a t e l y a s M a t h n a v i )
of J a l a l u d d i n R u m i , Kashful-Mahjub of H a j w i r i a n d Gulshan-i-
Raz of M a h m u d S h a b a s t r i a n d o t h e r s . T h e s e a r e w o r k s of esoteric
Sufistic lore. In t h e M u s l i m world, t h e basic i d e a of t h i s mysticism
s t e m s from P l a t o a n d m o r e p a r t i c u l a r l y from P l o t i n u s , w h o
e l a b o r a t e d P l a t o ' s i d e a s o f Love a n d B e a u t y a n d p a r t i c u l a r l y t h e
s t a g e s o f t r a n s i t i o n from t h e m a t e r i a l t o t h e s p i r i t u a l love, a n d
from t h e illusion of p l u r a l i t y to t h e vision of u n i t y or h a r m o n y .
This idea, elaborated by the Muslim mystics and poets, branched
off i n t o s u c h a t t i t u d e s a s t h e p r e f e r e n c e o f i n t u i t i o n called I s h q
(Love, b o t h profane a n d s p i r i t u a l ) over t h e intellect, a n d a g e n e r a l
p r a i s e o f u n c o n v e n t i o n a l i t y a n d heterodoxy ( k n o w n i n P e r s i a n a s
Rindi) a s a g a i n s t s t r i c t c a n o n i c a l o r t h o d o x y . M y s t i c a l o r q u a s i -
m y s t i c a l l i t e r a t u r e , therefore, r a n g e s from t h e e x p r e s s i o n of t r u l y
spiritual experience, as in R u m i a n d A t t a r (in Persian) to wallowing
in i n t e l l e c t u a l h e t e r o d o x y as in Hafiz. A n e w s e t of s y m b o l s in
w h i c h w i n e , s t a n d i n g b o t h for e c s t a s y a n d for u n c o n v e n t i o n a l i t y
i s t h e m o s t p r o m i n e n t , got evolved. A n o t h e r s y m b o l i s t h e evil,
s t a n d i n g for illusion. T h e r e is t h e n t h e Beloved, a n d a s e t of
a s s o c i a t e d i m a g e s , t o symbolize t h e m a n y p h a s e s o f e x p e r i e n c e .
Sufism was considered a heretical m o v e m e n t by orthodox
M u s l i m s . T h e objection t o i t w a s b a s e d o n i t s u n c o n v e n t i o n a l i t y
a n d i t s r e f u s a l t o s u b s c r i b e implicitly t o t h e C r e e d . T h e m y s t i c
w o u l d follow h i s vision only a n d h i s p r a c t i c e , a p a r t from b e i n g
b a s e d on t h e i n d i v i d u a l s e a r c h after Reality, m a d e for t o l e r a n c e of
o t h e r c r e e d s a n d for h e t e r o d o x y . T h e r e w a s a w a v e of p e r s e c u t i o n
o f t h e Sufi m y s t i c s . A t t e m p t s w e r e , h o w e v e r , m a d e b y s u c h
RELIGION VIEWED AS UNIVERSAL BROTHERHOOD 69
philosohers as the t h r e e m e n t i o n e d above, to e n u n c i a t e a n d explain
Sufi doctrine, so as to b r i n g a b o u t a reconciliation b e t w e e n it a n d
t h e b a s i c M u s l i m o r t h o d o x y p u r g i n g Sufism o f i t s e x t r e m e
individualistic elements, offensive to orthodoxy. The most celebrated
s u c h a t t e m p t w a s b y I m a m G h a z a l i , called H u j j a t - u l - I s l a m (The
A r g u m e n t of Islam) in t h e e l e v e n t h c e n t u r y . After s u c h a t t e m p t s ,
Sufism g e n e r a l l y c a m e to be c o n s i d e r e d a l i b e r a l s p i r i t u a l i z e d
m o v e m e n t w i t h i n I s l a m , n o t w i t h s t a n d i n g t h e fact t h a t t h e Sufis
t h e m s e l v e s , e v e n i n t h e w o r s t d a y s o f t h e prejudice a g a i n s t t h e m ,
h a d n e v e r professed to c u t t h e m s e l v e s off from t h e m a i n s t r e a m of
I s l a m . A s a m a t t e r o f fact, t h e i r a s s e r t i o n w a s t h a t t h e y a l o n e
t r u l y u n d e r s t o o d t h e faith from w i t h i n .
Sufism as it c a m e to I n d i a , h a d only a t e n u o u s r e l a t i o n s h i p
w i t h its earlier version s u c h a s w a s u n d e r s t o o d a n d w a s p r e v a l e n t
i n t h e M u s l i m world o f R u m (Asia M i n o r g e n e r a l l y ) a n d I r a n . I n
t h e P u n j a b a n d i n I n d i a g e n e r a l l y , t h e t e r m Sufi w a s s o m e w h a t
loosely a p p l i e d t o all k i n d s o f M u s l i m p r e a c h e r s o t h e r t h a n t h e
orthodox M a u l v i s or M u l l a s . A n y i n c u m b e n t or abbot of a D a r g a h
1
or K h a n g a h or even Mosque, might be so termed. These were,
however, r e g u l a r 'dynasties' called 'silsilahs' of Sufis, h a v i n g t h e i r
seats in n u m e r o u s places, such as Multan, P a k p a t t a n , Lahore,
S i r h a n d , P a n i p a t in t h e P a n j a b a s a m a t t e r of fact all o v e r
n o r t h e r n India, where t h e r e w e r e considerable Muslim populations.
In I n d i a Sufism did as a m a t t e r of fact imbibe s o m e of t h e i d e a s of
t h e H i n d u mystics, insofar as t h e s e w e r e not in conflict w i t h I s l a m .
In the parlance of H i n d u s a i n t s particularly a vocabulary
descriptive of ethical a n d s p i r i t u a l concepts, d r a w n from s o u r c e s
b o t h H i n d u a n d M u s l i m got evolved, s o t h a t p a i r s like R a m a n d
R a h i m , Din a n d D h a r m a , P u r a n a a n d Koran, etc. w e r e i n c o n s t a n t
use to emphasize tolerance a n d to discourage sectarian rancour.
B u t t h e s t r e s s o n t h i s a s p e c t w a s m a i n l y laid i n t h e p r e a c h i n g s o f
t h e H i n d u s a i n t s . T h e M u s l i m Sufi, also called Pir, w a s u s u a l l y a
less offensive Muslim priest, whose m a n n e r s w e r e more i n g r a t i a t i n g
to t h e H i n d u s , a n d w h o did a g r e a t d e a l of p r o s e l y t i s a t i o n a m o n g
t h e n o n - M u s l i m poor t o I s l a m .
2. Perhaps there were more than one saint of the same 'dynasty' whose
work goes as Farid's. Farid is not a mystic in the strict sense of the word,
but has an amalgam of sufism and general ethical piety, expressed in
beautiful, poignant poetry.
RELIGION VIEWED AS UNIVERSAL BROTHERHOOD 71
25. There is a controversy about the authorship of this work, but it obviously
reflects the Guru's own views on political matters vis-a-vis the Emperor.
In spirit it is a bold declaration of ethical principles from one who does
not deny fealty to the sovereign on the throne, while at the same time
making a spirited protest, as from a man of God, against the tyranny
and treachery of the sovereign's deputies.
80 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
a word anywhere.
The Guru's references to the Prophet M u h a m m a d in his
compositions are not irreverent. He is mentioned as a m o n g the
g r e a t founders of t h e religions of m a n k i n d t h o u g h of course n o t as
t h e greatest or t h e only a m o n g such teachers, in t h e m a n n e r of
the Muslims. Towards t h e Koran a n d the Muslim religion the
references a r e i n v a r i a b l y i m b u e d w i t h t h e s p i r i t o f t o l e r a n c e a n d
goodwill. T h e G u r u obviously could not subscribe to t h e view which
holds the Islamic Revelation to be the last word in Divine T r u t h .
I t w a s only i n h i s l a s t d a y s o f d i s i l l u s i o n m e n t a b o u t t h e
Mughals and their rule t h a t the G u r u m u s t have made up his
m i n d t o p u t h i s c o u r s e o n a s y s t e m w h i c h stood for n a k e d a n d
u n d i l u t e d t y r a n n y , a n d b r o u g h t little good. O u t o f t h a t s p i r i t m u s t
h a v e come h i s m a n d a t e t o B a n d a t o proceed t o t h e P u n j a b a n d t o
e x t i r p a t e t h e oppressive M u g h a l rule t h e r e . D u r i n g t h i s d e s p e r a t e
fight, o f c o u r s e , e x c e s s e s w e r e c o m m i t t e d . B a n d a a n d h i s b a n d s ,
i n f u r i a t e d a t w h a t for c e n t u r i e s t h e p e a s a n t s h a d suffered a t t h e
h a n d s of a tyrannical class of rulers, and at t h e most shocking
outrage done in m u r d e r i n g the innocent children of the G u r u by
t h e b u t c h e r s w h o w e r e r u l i n g S i r h a n d , fell u p o n S i r h a n d a n d i t s
surrounding areas a n d reduced it to rubble and the Muslim
residents to heaps of corpses. This was in the h e a t of war, u n d e r
t h e i m p a c t of a m i g h t y r e v e n g e , t h e like of w h i c h h a s only s e l d o m
b e e n h e a r d o f i n h i s t o r y . T h e s e conflicts, i n v o l v i n g b a r b a r o u s
persecution of the Sikhs continued t h r o u g h o u t half a c e n t u r y or
m o r e , e n d i n g only i n t h e s i x t i e s o f t h e e i g h t e e n t h c e n t u r y , w i t h
the Sikhs gaining the upper hand in the area between the J h e l u m
and the J a m u n a rivers, roughly speaking. T h a t laid the
f o u n d a t i o n s o f S i k h r u l e i n t h e f u t u r e w h i c h got d i v i d e d a s t h e
c e n t u r y w o r e out, b e t w e e n t h e S t a t e s o f t h e S i k h p r i n c e s o n t h e
e a s t e r n side of the Sutlej a n d the vast consolidated kingdom of
L a h o r e , w h i c h a t i t s h e i g h t s t r e t c h e d from t h e Sutlej w e s t w a r d t o
include t h e p r e s e n t N o r t h - W e s t e r n F r o n t i e r Province of P a k i s t a n ,
K a s h m i r and portions of Laddakh, besides the rest of w h a t was
k n o w n a s t h e P u n j a b before 1 9 4 7 .
In these vast territories, except by way of punitive military
action d u r i n g c a m p a i g n s , t h e r e i s n o record o f a n y h a r s h t r e a t m e n t
of Muslims, their erstwhile oppressors, by the Sikhs. As against
Mughal or Afghan rule, under which the non-Muslims were
p e r s e c u t e d a n d k e p t u n d e r terror, S i k h rule all t h r o u g h w a s looked
upon by the Muslims not in the way of a curse or an imposition,
RELIGION VIEWED AS UNIVERSAL BROTHERHOOD 81
b u t a s a n e r a o f p e a c e i n w h i c h t h e y enjoyed all m a n n e r o f civic
r i g h t s , s u c h a s o b t a i n e d i n t h o s e t i m e s . T h e M u s l i m s fought a s
bravely for t h e S i k h K i n g d o m d u r i n g t h e w a r s w i t h t h e E a s t I n d i a
Company ( 1 8 4 6 and 1 8 4 9 ) as the Sikhs. One of the most moving
l a m e n t s o n t h e fall o f t h e S i k h K i n g d o m i s c o n t a i n e d i n t h e V a r o r
B a l l a d o f S h a h M u h a m m a d , a M u s l i m , for w h o m t h e f i g h t w a s
b e t w e e n 'two m i g h t y k i n g d o m s , P u n j a b a n d H i n d u s t a n ' , a n d n o t
between the Sikhs a n d the English, in which the Muslims might
stand indifferent. S h a h M u h a m m a d h a s p e n n e d a glowing
encomium to the 'Supermighty' (Maha-Bali) Ranjit Singh, a n d
h a s traduced those who betrayed his successors' cause. His tone
t h r o u g h o u t is t h a t of a p a r t i s a n a n d a d m i r e r of t h e S i k h s , a n d not
of an alien. In this Ballad, while alluding to t h e r e l a t i o n s obtaining
26
a m o n g followers o f v a r i o u s faiths, t h e p o e t refers t o ' H i n d u s a n d
M u s l i m s l i v i n g a t p e a c e . ' I t i s significant t h a t a m o n g t h o s e w h o
proved treacherous to the Sikh state during the w a r were some
H i n d u s a n d S i k h s , a n d no M u s l i m . As a m a t t e r of fact, s o m e of
t h e most t r u s t e d counsellors of Ranjit Singh, c h a r g e d w i t h delicate
m i s s i o n s w i t h t h e B r i t i s h a n d t h e Afghans,, w e r e M u s l i m s . T o
t h i s d a y , t h e d e s c e n d a n t s o f t h e f a m o u s M i n i s t e r , F a q i r Aziz-ud-
din, now in P a k i s t a n , c h e r i s h feelings of affection a n d r e v e r e n c e
for t h e m e m o r y of Ranjit Singh. This feeling w a s s h a r e d by Muslims
i n g e n e r a l , before t h e r e c e n t b i t t e r c o n t r o v e r s i e s b e g a n . I n t h e
P e r s i a n c h r o n i c l e called ' W a q a - i - C h i s h t i ' , by a M u s l i m , a d e e p l y
t o u c h i n g a c c o u n t is g i v e n of t h e exile of t h e child D u l e e p S i n g h ,
last Sikh ruler of the Panjab.
All t h i s m a s s o f goodwill t h e S i k h s could n o t h a v e got from
the Muslims unless they treated them without rancour or
discrimination. Stories are current of Ranjit Singh keeping in
r e s t r a i n t t h e more fanatical e l e m e n t s a m o n g t h e Sikhs, who would
27
w i s h t o impose religious disabilities o n t h e M u s l i m s . T h e p i c t u r e
o f Ranjit S i n g h a n d t h e S i k h r u l e r s , b o t h o f t h e e a s t e r n s t a t e s a n d
of t h e p r i n c i p a l i t i e s c a l l e d misls, p r i o r to R a n j i t S i n g h , is o n e in
which Muslim persecution w a s u n k n o w n . As said earlier, a p a r t
from w h a t e v e r h a p p e n e d on t h e field of b a t t l e or in t h e o p e r a t i o n s
of w a r a g a i n s t M u s l i m chiefs, no s t a t e action w a s directed a g a i n s t
the Muslims. T h e r e were revolts like t h a t of'Syed A h m e d of Bareilly
28. Om, the Vedic name of God, adopted by Guru Nanak, to which the
numeral (1) is prefixed, implies the uncreated, eternal God. Advaita the
philosophy of the identification of the Creator with the creation is reflected
in Sikh thought. The concept of Maya, the illusion which creates
separateness where in truth there is identity, is integral to Hidnu and
Sikh thought.
RELIGION VIEWED A S UNIVERSAL BROTHERHOOD 87
ancient ages protected t h e gods a g a i n s t the demons, is t h e
protectress of values Indian, a n d in the entire context of the
i n v o c a t i o n o f t h e h e r o i c s p i r i t , h e r n a m e s t a n d s for t h e d o r m a n t
spirit of I n d i a n h e r o i s m a g a i n s t t h e aggression of a p o w e r
p r o f e s s i n g t o s e r v e I s l a m , s e e k i n g t o r u l e over a n d s u p p r e s s t h e
Indians as adens. Chandi is b o t h an Ideathe archetype of avenging
h e r o i s m a s well a s i n h e r visible form t h e goddess o f H i n d u
conception, w h o h a s eight a r m s a n d r i d e s t h e Lion. H e r o p p o n e n t s
are the demons of Indian mythologySumbha and Nisumbha,
M a h i k h a s u r , C h a n d a a n d M u n d a , etc. A d these associations, which
are an integral p a r t of G u r u Gobind Singh's life-view a n d philosophy,
a r e I n d i a n conceptions. In Bachitra Natak, he s t a n d s in a p r e v i o u s
i n c a r n a t i o n before t h e L o r d , called A k a l P u r u k h a , a f t e r l o n g
p e n a n c e o n H e m k u n t , a n d i s blessed b y t h e Lord a n d s e n t into t h e
w o r l d to s p r e a d dhanna. H e r o i s m s t e m m i n g from s u c h s o u r c e s
and on such inspiration can certainly have not the remotest
association with anything Muslim, except in the way of the
t o l e r a n c e of I s l a m as s u c h .
T h e r e a r e , o f course, P e r s i a n a n d A r a b i c words, o c c u r r i n g i n
all p l a c e s , a s t h e a t t r i b u t e s o f t h e Lord, a n d a s s y n o n y m s for t h e
29
s w o r d a n d o t h e r w e a p o n s . T h i s i s only t h e u s e o f c u r r e n t idiom,
w i t h o u t a n y specific a t t a c h m e n t s o r a s s o c i a t i o n s d r a w n from
M u s d m theology o r h i s t o r y . T h e m o r e o n e reflects, t h e m o r e o n e
finds t h a t S i k h p h i l o s o p h i c a l a n d religious t h o u g h t s t e m s from
roots Indian, a n d t h e S i k h concept of heroism is specificady I n d i a n .
The Guru's heroes, besides Chandi, are R a m a and K r i s h n a and
n o t a n y I s l a m i c o r P e r s o - A r a b i a n figures. T h e r e a r e few i s o l a t e d
w o r d s , w h i c h t a k e n o u t o f t h e i r c o n t e x t a n d given e x a g g e r a t e d
significance m i g h t lead one to s p e c u l a t e on t h e vestiges of I s l a m i c
i d e a s in S i k h i s m . Such, for e x a m p l e , is t h e a p p d c a t i o n of t h e t e r m
' B u t - S h i k a n ' ( I d o l - B r e a k e r ) to t h e G u r u in Zafar Namah. T h i s
t e r m h a s definite M u s l i m associations o f a n u n p l e a s a n t c h a r a c t e r ,
as reminiscent of the t y r a n n y of the Muslim conquerors in riding
r o u g h - s h o d over t h e s u s c e p t i b i d t i e s of t h e H i n d u s . S u c h a w o r d
only l e n d s s t r e n g t h to t h e d o u b t s as to w h e t h e r Zafar Namah, as
i t s t a n d s , i s t h e G u r u ' s o w n composition, o r e v e n a u t h o r i z e d b y
him. It is probably a later dramatization, as I n d u B h u s h a n
29. Apart from Rahim and Karim, Qadir and Parvardagar, etc. there are the
names of weapons; saif, tegh, tabr, tufang, khatang (Khadang); then
there are nishan, fateh, deg, etc.
88 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
Bannerji h a s suggested. Anyway, it would be r a s h to build a
p h i l o s o p h i c a l s t r u c t u r e o n s u c h i s o l a t e d occurences a s t h e s e .
AN ARGUMENT
Considered logically, t h e r e w a s little n e e d or occasion for G u r u
N a n a k o r a n y o f h i s successors, i n c l u d i n g G u r u Gobind S i n g h , t o
go to I s l a m i c theology or M u s l i m society in I n d i a for e x a m p l e a n d
exhortation. G u r u N a n a k h a s actually castigated those Hindus
w h o f l a t t e r i n g l y a d o p t e d t h e M u s l i m p a r l a n c e a n d grooves o f
t h o u g h t , a s guilty o f self-seeking a n d l a c k o f p a t r i o t i s m . I s l a m
with its alien tradition of thought, its outlandish heroes a n d
c u s t o m s a n d m o r e s could n o t h a v e s e r v e d t o i n s p i r e G u r u N a n a k
a n d h i s successors, w h o a i m e d a t infusing t h e I n d i a n people w i t h
t h e zeal for s p i r i t u a l q u e s t a n d e t h i c a l e n d e a v o u r , a n d t o a r o u s e
t h e m o u t o f t h e i r topor a n d i g n o r a n c e . A p a r t from t h e q u e s t i o n
w h e t h e r I s l a m i n t h e o r y could h a v e g i v e n m u c h t h a t t h e G u r u s
would h a v e valued, in I n d i a as p r a c t i s e d a n d preached, it stood for
bigotry a n d fanaticism a n d w a s not less superstitious, obscurantist
3 0
a n d strife-promoting in character t h a n current H i n d u i s m . T h e
G u r u s w i s h e d i n essence s o t o r e i n t e r p r e t a n d revive t h e s p i r i t u a l
tradition of India as to purge it of its dross a n d accretions. Islam
could give little g u i d a n c e t o w a r d s c o m p a s s i n g s u c h a n e n d . I t s
s t r o n g d o g m a t i c t e n d e n c y , i t s exclusiveness a n d i t s s e c t a r i a n i s m ,
a l r e a d y i n h e r e n t b u t s t r e n g t h e n e d after i t s i n t r o d u c t i o n i n t o t h e
Indian milieuall these presented a disease to be cured as m u c h
as the similar malady within Hinduism. Of the essential
h u m a n i t a r i a n i s m of t h e G u r u ' s conception w h e r e w a s t h e evidence
in Islam as the G u r u s saw its.
T h e r e a r e superficial p o s t u l a t e s a b o u t t h e b r o t h e r h o o d ,
democracy (whatever t h a t m a y m e a n ) a n d equality i n Islam, w h i c h
t h e G u r u s m i g h t b e s u p p o s e d t o d r a w u p o n . All t h e s e n o t i o n s a r e
c h i m e r a s . I s l a m i n I n d i a w a s c a s t e - r i d d e n , d e e p l y stratified,
practising untouchability a n d the severest type of racialism. F a r
from e x h i b i t i n g a n y d e m o c r a t i c o r e g a l i t a r i a n spirit, i t w a s a
pyramidal feudal structure, with a rapacious, tyrannical
a r i s t o c r a c y o n top, s u c k i n g t h e life-blood o u t o f t h e m a s s o f t h e
people, b o t h H i n d u a n d M u s l i m , I t w a s s u p p o r t e d b y m e r c e n a r y
r e t a i n e r s , p a m p e r e d t o kill, r a p e a n d loot. I t s s a n c t i o n c a m e from
divines a n d p r i e s t s w h o w e r e bigoted, hypocritical a n d corrupt, o n
30. Incarnations and amulets provided by Muslim Pirs and worship of tombs
was current. The Gurus condemned all such practices.
RELIGION VIEWED AS UNIVERSAL BROTHERHOOD 89
t h e evidence of G u r u N a n a k himself. J u s t i c e w a s only a d r e a m ,
a n d 'decency a n d faith h a d h i d d e n t h e i r faces'. B y t h e t i m e G u r u
Gobind Singh c a m e upon t h e scene, t h i n g s h a d grown e v e n worse.
Aurangzib's court consisted of mere parasites, degenerate
a r i s t o c r a t s w h o h a d lost t h e p e r s o n a l c h i v a l r y o f t h e i r f o r b e a r s ,
and were a bloated race who even in war-time kept with t h e m
s w a r m s of concubines. As a historian h a s remarked, 'the m e n
w h o c a m e w i t h B a b a r w e r e r u d d y m e n i n boots; b u t t h o s e w h o
followed A u r a n g z i b w e r e p a l e m e n i n p e t t i c o a t s . ' T h u s m u c h for
t h e M u s l i m society i n I n d i a .
There may be a lurking notion t h a t t h e militancy of Islam
m a y h a v e b e e n e m u l a t e d b y G u r u Gobind Singh. This a s s u m p t i o n
a g a i n will b e a r l i t t l e s c r u t i n y . M u s l i m m i l i t a n c y a s k n o w n
t h r o u g h o u t history i n I n d i a w a s aggression a n d h i g h - h a n d e d n e s s .
The G u r u wished to inculcate the qualities of m a r t y r s a n d hero-
c r u s a d e r s ( D h a r m a - V i r s ) a m o n g h i s followers. T h e M u s l i m s i n
I n d i a could furnish little by w a y of inspiring t h e G u r u to emulation.
T h e p r e s e n c e o f m i l i t a n t I s l a m i n I n d i a n o d o u b t led t h e G u r u t o
d r a w t h e s w o r d i n w h a t i t w o u l d b e r i g h t t o call t h e a s s e r t i o n o f
n a t i o n a l self-respect, v i s u a l i z e d a s w a r a g a i n s t evil, b u t t h e
i n s p i r a t i o n t o w a r d s t h a t c a m e from n a t i v e , I n d i a n s o u r c e s . G u r u
N a n a k ' s visits t o M u s l i m s a i n t s w e r e a s m u c h i n t h e n a t u r e o f a
quest for t h a t Divine T r u t h , n e i t h e r specifically H i n d u nor Mulism,
a s a n a t t e m p t a t b r i d g i n g t h e gulf w h i c h s e p a r a t e d H i n d u s a n d
Muslims. A bridge of universal, non-sectarian t u r t h s a n d ideals
n e e d e d t o b e b u i l t which t h e G u r u w a s b u i l d i n g t h r o u g h h i s W o r d
a n d h i s Holy M i n i s t r y . W h e r e noble s o u l s w e r e found a m o n g t h e
Mulims, like S h e i k h I b r a h i m F a r i d o r H a z r a t M i a n Mir, t h e G u r u s
valued and honoured t h e m and cherished their friendship. This
w a s t r u e a s well o f s u c h a m o n g t h e H i n d u B h a k t a s a s s h a r e d t h e
Guru's ideals.
It would, therefore, be a d o p t i n g an entirely w r o n g perspective
to ascribe to t h e Sikh m o v e m e n t a n y desire to e m u l a t e Islam, to
absorb any of its ideas or institutions or to adopt any p a r t of its
s t r a t e g y or polity. I s l a m , as a fact of I n d i a n h i s t o r y , w a s t r e a t e d
b y t h e G u r u s a s a n i n e v i t a b l e e l e m e n t i n t h e n a t i o n a l life, t o b e
p u t up with, treated with tolerance b u t hardly to be admired or
e m u l a t e d . T h i s is t h e t r u e picture as it e m e r g e s from a close p e r u s a l
of Sikh teachings and t h e course of Sikh history.
CHAPTER 5
APOSOLATE TO THE PEOPLE
t h e p a t h of s a i n t l i n e s s a n d of u l t i m a t e g r e a t n e s s . O u t of s u c h
e n d e a v o u r alone c o m e s t r u e l e a d e r s h i p , w h i c h i n t h e r e l i g i o u s
sphere is designated by its various grades, s u c h a piety, saintliness,
p r o p h e t h o o d a n d u l t i m a t e l y godhoodsuch a s i s accorded t o m e n
of ovewhelming spiritual power among ad peoples in those eras
w h e n faith h a s b e e n accorded t h e s u p r e m e place in t h e dves of m e n .
This idea of hodness and saintdness through individual
c h a r a c t e r a n d godliness i s a t t h e core o f t h a t h i g h l y i n f l u e n t i a l
body o f t h o u g h t w h i c h d e v e l o p e d i n I n d i a d u r i n g t h e m e d i e v a l
a g e s a n d h a d b e e n g e n e r a l l y c h a r a c t e r i z e d a s t h e Bhakti
m o v e m e n t . No h o l i n e s s by b i r t h or a p r e d e t e r m i n e d o r d i n a n c e ,
but the achievement of such bdss through individual endeavour,
sacrifice a n d self-disciplinesuch is t h e basic p o s t u l a t e of B h a k t i .
T h i s p o s t u l a t e h a s i n i t t h e m o s t significant p h i l o s o p h i c a l i d e a o f
democracythe supreme importance of the individual as
individual; E a c h i n d i v i d u a l i s God's especial c h a r g e a n d p r o t e g e .
He is u n i q u e in h i s capacity for s p i r i t u a l development, a n d u n i q u e
i n h i s love o f t h e S u p r e m e B e i n g a n d i n b e i n g c h e r i s h e d b y H i m .
S u c h a n i d e a i s basically d e m o c r a t i c i n i t s s p i r i t u a l , i f n o t i n i t s
social, podtical a n d other impdcations. T h e proliferation of m o d e r n
p o d t i c a l d e m o c r a c y , w i t h i t s e m p h a s i s o n r e v o l u t i o n a n d social
e q u a d t y , by one of t h e a s t o n i s h i n g p a r a d o x e s of h i s t o r y , h a s
developed a c t u a d y o u t o f t h e m o d e r n m a n ' s a t t e m p t a t finding a
new, more e r d i g h t e n e d redgion, in t h e C h r i s t i a n l a n d s of W e s t e r n
Europe. Such paradoxes are not u n k n o w n to history, in which
m o v e m e n t m a y e n d i n w a y s e n t i r e l y different from t h o s e w i t h
which they began, and revolutionaries may set up as tyrants, and
reformers of yesterday may be b r a n d e d as corruptors of today.
1. The Sikhs, for example, have no priestly caste whatever. Any person
with knowledge of religion and otherwise eligible, may officiate as priest
at any time.
APOSOLATE T O T H E PEOPLE 93
T h e democratic idea i n t h i s r e s p e c t c a n b e t r a c e d i n t h e S i k h
C h r u c h r i g h t from its i n c e p t i o n . T h e first o p p o r t u n i t y for t h e
application o f s u c h a n i d e a a r o s e w h e n t h e F o u n d e r , G u r u N a n a k
felt t h a t h i s e a r t h l y p i l g r i m a g e w a s c o m i n g t o a close; a n d i n
o r d e r t o c a r r y f u r t h e r t h e Divine M e s s a g e w i t h t h e s p r e a d i n g o f
which he had been charged, n a t u r a l question arose : who next?
The story is well-known of t h e G u r u p u t t i n g to t h e t e s t t h e capacity
to lead the infant mission of his sons Sri C h a n d and L a k s h m i
D a s , b o t h o f w h o m failed t o c o m e u p t o t h e G u r u ' s e x p e c t a t i o n s .
So, after d e e p deliberation, t h e G u r u p u t L e h n a , t h e disciple w i t h
the unquestioned obedience in the seat of Guruship. His
identification w i t h t h e G u r u i n s p i r i t e a r n e d h i m t h e n a m e o f
Angadlimb of t h e G u r u ' s limb. N e x t t h e succession a g a i n eluded
the n e w G u r u ' s sons a n d p a s s e d i n s t e a d t o t h e s e p t u g e n a r i a n A m a r
D a s , h u m b l e disciple, u n t i r i n g i n p e r s o n a l service, w h o u t t e r e d
h i s life's s e n s e of d e v o t e d discipleship in t h e s e w o r d s , g r o w i n g
from t h e i n m o s t d e p t h s o f p e r s o n a l i t y :
Arduous is the way of Master's service;
2
It comes to him who gives away his head, and takes no care of self.
It w a s this pure soul whom the M a s t e r in a m o m e n t of
s u p r e m e a n d overflowing love, called ' s h e l t e r o f t h e s h e l t e r l e s s ,
refuge of t h e u n p r o t e c t e d , h o n o u r of t h e u n h o n o u r e d . '
The same pattern was repeated with the new Guru, A m a r
Das, p a s s i n g h i s sons over, he conferred t h e c r o w n of God's service
o n a poor o r p h a n , R a m D a s , w h o m d e s p i t e n o t i o n s o f c l a s s a n d
s t a t i o n , c u r r e n t a m o n g h i s folk, h e h o n o u r e d w i t h h i s o w n
daughter's hand. There was rage and gnashing of teeth by the
G u r u ' s s o n s a t b e i n g p a s s e d over.
The story moves further, with the guruship henceforth
r e m a i n i n g i n G u r u R a m D a s ' s family. T h i s w a s , a s t h e g r e a t
s a v a n t , B h a i G u r d a s , i n t e r p r e t e r o f t h e Holy W o r d a v e r s , because
'none o t h e r could b e a r t h e u n b e a r a b l e ' . T h e s e a r e cryptic, m y s t i c
w o r d s . T h e y e x p r e s s n o t only t h e p o w e r t o b e a r t h e Vision Divine,
to look u p o n t h e ineffable Reality face to face, b u t p o i n t also to t h e
2. In the Asa-di-Var says Guru Angad on the theme of the true men of
God;
The true servants are those men of supreme contentment who kept
even before their minds truth swerving never from it.
'Never have they strayed to evil; immersed in pure action have they
ever performed righteousness; emancipating t h e m s e l v e s from the
shackles of the world, they were content with little of the fare of this
world. (Asapp. 466-67)
94 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
c r o w n o f m a r t y r d o m a n d h e r o i s m w h i c h henceforth t h e o c c u p a n t
o f t h e Apostodc s e a t h a d t o w e a r , i n t h e w a y o f God a n d t h e service
of m a n .
Even in this later p a r t of the history of guruship the search
for m e r i t a n d f i t n e s s c o n t i n u e d . G u r u R a m D a s p a s s e d over h i s
two older sons in favour of t h e youngest, Arjan Dev, w h o justified
t h e choice by b e i n g t h e c o m p i l e r of t h e Holy Granth, f o u n d e r of
t h e H a r i m a n d i r (Golden T e m p l e ) a n d T a r n T a r a n , a n d c o m p o s e r
o f h y m n s o f u n s u r p a s s e d s w e e t n e s s a n d divine love. H e i t w a s
w h o for t h e first t i m e in t h e h i s t o r y of t h e C h u r c h w o r e t h e crown
o f m a r t y r d o m a n d b a r e d h i s b r e a s t t o t h e indescribable t o r t u r e s o f
J a h a n g i r , m i x t u r e of h e d o n i s t i c i m p u l s e s a n d fits of p r i m i t i v e
Mongol barbarity. The G u r u ' s eldest brother, P r i t h i Chand
(Prithia) never abated in his hate a n d rancour, a n d throughout
life w a s e n d e a v o u r i n g t o i n j u r e t h e god-dke soul w h o s e d a y s a n d
n i g h t s w e r e given t o love a n d service. T h e s t o r y o f t h e l e n g t h s t o
w h i c h P r i t h i a ' s h a t e w a s c a r r i e d , r e a d s like t h e p u r s u i t o f a m a n
b y a d e m o n i a c spirit, for s u c h t r u l y h i s e n v y h a d m a d e P r i t h i a ,
whose poison n e v e r a d o w e d h i m r e s t .
In later generations of guruship, it was the same. The n a m e s
of Dhir Mai a n d R a m Rai are well-known as of those who set up
t h e i r o w n p a r a d e l c h u r c h e s , i m p o s i n g o n s i m p l e folk w i t h a d t h e
o u t e r symbols of g u r u s h i p . B u t t h e tinsel inevitably wore off. These
s e e k e r s after w o r l d l y glory a n d g a i n w e r e n o t m a d e o f t h e m e t a l
w h i c h could l e a d t h e n a s c e n t c h u r c h t h r o u g h t h e t r i a l s of a confdct
with t h e tyrannical power of the Mughals, now taking more and
m o r e t o o p p r e s s i o n . I t w a s t h e choice o f t h e C h i l d - A p o s t l e ,
Harkrishan, who emerged as the ninth Master, Tegh Bahadur,
a n d gave h i s h e a d w i t h o u t flinching, f i g h t i n g for t r u t h a n d justice.
I t w a s a g a i n h i s s o n G o b i n d Rai, w h o m o u l d e d t h e p e o p l e i n t o a
force t o f i g h t t y r a n n y a n d t o s p r e a d r i g h t e o u s n e s s .
T h e story of G u r u s h i p a m o n g t h e S i k h s p r e s e n t s a long record
of d e v o t i o n a n d sacrifice, a t r u e crucifixion of t h e e a r t h l y life to
d r i n k o f t h e n e c t a r o f t h e lif d i v i n e . T h i s p u r i t y o f i t s i d e a l s w a s
k e p t u p because g r e a t n e s s w i t h i n t h e fold i n h e r e d i n t h e c h a r a c t e r
and piety of the individual, and not on any adventitious
circumstances, including even sonship to the Guru. This points
the way to t h a t development within the Church, which it is not
wrong or misplaced to look up as the principle of spiritual democracy
i n which u n c o m p r o m i s i n g a d h e r e n c e t o principle w a s t h e s u p r e m e
consideration.
APOSOLATE TO T H E PEOPLE 95
3. This person is different from the great poet and savant Bhai Gurdas,
contemporary of the fifth and sixth Gurus.
98 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
a n d a c h i e v e m e n t of G u r u Gobind S i n g h in h i s V a r (a k i n d ofbadad-
ode) h a s as t h e r e f r a i n of h i s p o e m :
Behold there, manifest the incomparable man,
the hero unsurpassed!
Glory be to Gobind Singh, Master-Disciple!
T h e reference in these words is to t h e famous incident, t h a t
the G u r u after a d m i n i s t e r i n g to t h e S i k h s t h e new Baptism of
Steel, called A m r i t or N e c t a r , offered h i m s e l f before t h e disciples
t o b e b a p t i z e d himself. T h i s i n d e e d w a s a u n i q u e a n d d e e p l y
m e a n i n g f u l a c t i o n , c o n t r a r y t o t h e u s u a l c u s t o m . N o w h e r e else
h a s i t b e e n s e e n t h a t t h e founder o f a faith h a s p u t himself i n such
a p o s i t i o n of h u m i l i t y a n d b e g g e d of t h e d i s c i p l e s to confirm h i m
i n t h e f a i t h b y giving t o h i m w h a t h e h a s a l r e a d y given t h e m . T h e
significance of t h i s r e v e r s a l of roles is deep a n d abiding. T h e M a s t e r
not only t h e r e b y showed himself to be h u m b l e in spirit, t r u l y dving
t h e l e s s o n w h i c h h e a n d h i s p r e d e c e s s o r s h a d p r e a c h e d n o w for
g e n e r a t i o n s , b u t d e m o n s t r a t e d also h i s i d e n t i f i c a t i o n w i t h t h e
disciples. T h e disciple, i f h e b e t r u e i n h e a r t a n d h a v e t r u l y
dedicated himself to the Master's mission, is worthy to take his
place, a n d i n t h e G u r u ' s w o r d s 'to m e d i t a t e o n t h e N a m e h i m s e l f
a n d t o l e a d o t h e r s t o w a r d s s u c h m e d i t a t i o n ' . Or, ' t h e i r o w n faces
bright with the d g h t divine, they bring salvation to countless
o t h e r s ' . I t i s w h e n t h e G u r u h a s identified h i m s e l f w i t h disciples
o f s u c h d e v o t i o n a n d p u r i t y t h a t i t i s j u s t a n d r i g h t for h i m t o
c h a n g e places w i t h t h e m . For, t h e y a r e t r u l y conditioned a n d ready
t o t a k e h i s p l a c e b u t only w h e n t h e d i s c i p l e s b e s u c h . A s t h e
G i t a s a y s , t h e r i g h t e o u s m a n ' s a c t i o n i s ' c o n s u m e d i n t h e fire o f
spiritual enlightenment' (jnan-agni-dagdha karma). These
disciples, w h e n t h e G u r u m a d e a c a d for t h e i r h e a d s , offered t h e s e
u n h e s i t a t i n g l y , s o t h a t t h e y fulfdled G u r u N a n a k ' s i n j u n c t i o n t o
' e n t e r t h e q u a r t e r o f love w i t h t h y h e a d o n t h e p a l m o f t h y h a n d . '
T h e y w e r e ' d e a d w h i l e a l i v e d e a d i n t h e flesh. T h e y h a d p u t b y
all w o r l d l y a m b i t i o n , a n d t h r o u g h t h e i r sacrifice h a d e a r n e d t h e
t i t l e o f t h e G u r u ' s five b e l o v e d ones', w h o a r e m e n t i o n e d i n t h e
d a d y p r a y e r o f t h e S i k h s a l o n g w i t h t h e four m a r t y r e d s o n s o f t h e
G u r u a n h o n o u r w h i c h w i t h c h a r a c t e r i s t i c g e n e r o s i t y o f soul,
G u r u G o b i n d S i n g h , ' t h e u n i q u e , t h e m i g h t y ' a l o n e could confer
o n t h e s e s o n s o f h i s spirit, n o t less d e a r t h a n t h e s o n s o f h i s flesh.
T h u s i s love a t t h e b a s i s o f t h i s identification o f t h e G u r u w i t h t h e
disciplesand this is the seed of a d e v e l o p m e n t which m a y w e d
b e called d e m o c r a c y , e q u a l i t y o r b y a n y o t h e r political n a m e , b u t
APOSOLATE T O T H E PEOPLE 99
for which ad such labels are i n a d e q u a t e , for t h e y lack t h e dimension
of s p i r i t u a l love, w h i c h is t h e t r u e b a s i s of s u c h r e l a t i o n s h i p .
C o m e s t h e n t h e s c e n e o f t h e b a t t l e s fought, t h e sacrifices
m a d e by t h e Sikhsad t h e heroic deeds performed by m e n inspired
b y t h e G u r u , s u c h for e x a m p l e a s B a c h i t t a r S i n g h , w h o single-
h a n d e d t u r n e d back trailing blood, t h e ferocious a r m o u r e d e l e p h a n t
o f t h e h i d chiefs. A n d c o u n t l e s s o t h e r s . T h e n w e h a v e t o c o n s i d e r
one o f t h e b a s i c c a u s e s o f t h e conflict w h i c h t h e h d l chiefs h a d
with the G u r u t h e i r objection to t h e G u r u raising to a
consciousness o f t h e i r i m p o r t a n c e a n d h e r o i s m t h e c o m m o n folk,
mostly those whom the h a u g h t y Rajputs and their B r a h m i n
m e n t o r s r e g a r d e d a s low-caste, t h e v e r y d r e g s . T h i s , t h e y felt,
w a s d a n g e r o u s , s u b v e r s i v e . O f c o u r s e i t w a s , for t h e G u r u a i m e d
a t n o t h i n g less t h a n 'to m a k e w r e n s h u n t d o w n h a w k s ' . M e n a r e
w r e n s o r h a w k s , m e e k s h e e p o r lions, a s t h e s p i r i t i n s i d e m a k e s
t h e m . T h e G u r u , w h o s e injunction a t B a p t i s m w a s t o a n n u l c a s t e ,
4
famdy a n d previous actions,' w a s releasing i n t h e s e h u m b l e m e n
a r t i s a n s a n d p e a s a n t s for t h e m o s t p a r t e n e r g i e s w h i c h w e r e t o
defeat a n d lay in r u i n s a powerful e m p i r e , e s t a b d s h e d for over two
centuries, and to t u r n slaves into m e n of dignity a n d heroism.
T h u s did h e s h a r e w i t h h i s God t h e a t t r i b u t e o f C h e r i s h e r o f t h e
h u m b l e ' (Gharibul-nawaz). I n t h e w o r d s o f t h e g r e a t poet, K a v i r a j
S a n t o k h S i n g h in Gurupratap Suraj Granth, t h e G u r u ' s a i m is
thus expressed:
The True Master Gobind Singh, out of great compassion,
5
Set all the four v a r n a s o n the path of righteousness :
The poorest of the poor, lowliest of the lowly,
Should henceforth be heroes, and never be trampled down.
Those who had not been entitled even to ablutions,
Could now be made superior to Brahmins :
Those since ages steeped in ignorance and utter dliteracy,
Would hereafter be learned savants, unique and supreme.
Thus were sheep turned into lions.
And crows taught the beautiful rhythem of swans stepping,
Serfs and labourers, with backs broken with toil
Shad hereafter command, riding on horses and elephants.
Men without knowledge or awareness of this world and hereafter,
10. As to the name of the second of the Guru's sons who fell, there is some
controversy, but the usually accepted view is that it was Jujhar Singh.
11. This word was used by the Sikhs during this period with a faint
contemptuous sense, to designate Muslims in general.
APOSOLATE TO T H E PEOPLE 105
h e a d t h e S i k h s h a d placed t h e G u r u ' s coronet, t o p u t the beseigers
o n t h e false s c e n t t h a t t h e G u r u w a s still t h e r e fell a t t a c k e d b y a
l a r g e crowd. T h e G u r u ' s suffering a n d t r a v a i l a n d h i s s k i r m i s h e s
with the pursuing troops are a m a t t e r of history, and need not
d e t a i n u s i n view o f t h e i m m e d i a t e p u r p o s e o f t h i s discusion.
T h e n , a few y e a r s l a t e r , c a m e t h e l a s t h o u r , t h e j o u r n e y i n t o
the Eternal, at Nanded, in the distant Dakhan. New was the time
for a final decision as to t h e succession. N o w a g a i n t h e G u r u ,
following t h e s p i r i t i n w h i c h h e h a d i n v e s t e d t h e K h a l s a , t h e
C o m m o n w e a l t h w i t h s u p r e m e a u t h o r i t y , a r o s e from h i s d e a t h -
bed, w h e r e he lay w o u n d e d by a t r e a c h e r o u s s t a b from a h i r e d
a s s a s i n , a n d p l a c i n g a c o c o n u t a n d five p a i s e before t h e H o l y
Granth, in which is enshrined the Word of the God-Guru, he
c i r c u m a m b u l a t e d i t four t i m e s a n d left t h e p e o p l e h e n c e f o r t h t o
rise to act in t h e i r holy wisdom, a n d in t h e s p i r i t of God's W o r d as
in t h e Book, to act in t h e b e s t s p i r i t of f a i t h .
Venerate the Holy Granth as the Visible Form of the Guru;
The pure in heart may seek and find the Guru's instruction in the
Word.
T h u s i n t h e poet's w o r d s i s t h e G u r u r e p o r t e d t o h a v e left h i s
last t e s t a m e n t . Henceforth t h e p e r s o n a l Apostolate stood abolished,
a n d a people enjoined to a c t in t h a t s p i r i t of each-acting-for-all,
which is t r u e idealism a n d t r u e democracy. Never in history h a s
t h e r e b e e n s u c h a bold decision, i m p l y i n g s u p r e m e f a i t h i n t h e
1 2
wisdom a n d selflessness o f t h e c o m m o n m a n .
T H E SPIRIT O F T H E G U R U I N T H E COURSE O F S I K H HISTORY
Imperfect a s all h u m a n societies a r e , a n d i d e a l s b y t h e i r very
12. A very moving episode in the Guru's life is what is known as 'Tearing of
the Deed of Denial' at Muktsar. Some Sikhs from the Majha area
(Amritsar particularly) in a moment of weakness, when the Guru was
begirt with the enemy's force, wrote out the famous 'Deed of Denial'
(Be-Daawa), denying that they were his disciples. But, shamed they
joined the Guru in a still severer crisis near the pond of Khidrana, and
gave heroic battle to the pursuing Mughals. All forty of them laid down
their lives. Out of overflowing parental love, the Guru at the supplication
of one of them, who was still alive, tore off the Deed of Denial, thus
annulling their act of betrayal. They washed off their stigma with their
blood. To honour them, the Guru named these Forty, Muktas (the
emancipated) and the place of the battle came hence forth to be known
as Mustsar (the pool of emancipation). These Forty are remembered in
the Sikh prayer twice daily with Guru's sons and the Five Beloved Ones,
wh< were the first to take the Baptism. This episode is one of the most
moving in Sikh history.
106 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
n a t u r e inaccessible forms of perfection, t h e r e is visible in t h e course
of t h e h i s t o r y of t h e S i k h people as close a d h e r e n c e a n d devotion to
t h e G u r u ' s i d e a l s a s m a y b e h u m a n l y possible. T h i s i s b o r n e o u t
b y n u m e r o u s t e s t i m o n i e s , c o m i n g chiefly from o u t s i d e r s o r e v e n
by t h e e n e m i e s w h o w e r e so zealously p e r s e c u t i n g t h e Sikhs. T h u s ,
in a d r a m a t i z a t i o n of a q u e r y as to w h o t h e S i k h s w e r e , by N a d i r
S h a h t h e P e r s i a n i n v a d e r w h o s a c k e d D e l h i i n 1739, a n d w h o s e
rear was constantly sacked by the Sikhs in turn, the Chronicler
Gyani Gyan Singh h a s reported the description of t h e Sikhs in
e x t e n s o a s given t o t h e P e r s i a n . T h e y a r e d e s c r i b e d t h e r e b y t h e
i n v a d e r s ' i n f o r m a n t a s m e n w h o d v e i n a c o m m u n i t y like b r e t h r e n ,
s h a r i n g w i t h all w h a t e v e r t h e y r a i s e a n d b e a r i n g all m a n n e r o f
hardship with supreme fortitude. Rising to the height of
i m a g i n a t i o n , t h e i n f o r m a n t i s r e p r e s e n t e d a s r e p o r t i n g : 'After
c o o k i n g a m e a l t h e y r a i s e t h e s h o u t , 'Is a n y one t h e r e h u n g r y ?
Come, t h e G u r u ' s B o u n t y is r e a d y to serve.' At s u c h a t i m e e v e n if
a n e n e m y w e r e t o come, t h e y feed h i m a s i f h e w e r e t h e i r d e a r e s t
friend, a n d t a k e only w h a t i s left after. I f n o t h i n g b e left, t h e y
s i m p l y c o m m e n t , "The k i t c h e n i s q u e e r , " a n d live e v e r cheerful'.
After h e a r i n g s u c h a c c o u n t s o f t h e S i k h s ' c h a r a c t e r , t h e
i l l i t e r a t e b u t s h r e w d N a d i r i s r e p o r t e d t o h a v e c o m m e n t e d , 'This
nation is d k e d e s t to rule here in a short time.' This prophecy w a s
fulfilled n o t long after.
T o g o b a c k a few y e a r s i n t i m e , w h e n B a n d a o v e r r a n t h e -
a r e a s lying around the present districts of Ambala, Patiala,
S a h a r a n p u r a n d i n t h e lower Sivaliks, h i s first a c t w a s t o a b o l i s h
feudal landlordism and to declare the p e a s a n t s to be m a s t e r s of
the land which they tided. Thus, u n d e r the impact of Sikhism in
t h e P u n j a b , p e a s a n t - p r o p r i e t o r s h i p w a s estabished, while i n m o s t
p a r t s of the country the tyrannical feudal system has continued
till o u r d a y .
Q a z i N u r A h m e d , w h o w a s s o m e k i n d of a poet in P e r s i a n , in
a style w h i c h l a c k s t h e p o l i s h of t h e p o e t r y of t h a t m o s t r e f i n e d
l a n g u a g e , e n s h r i n i n g a g r e a t l i t e r a t u r e in perfect form, w a s a
chronicler of one of t h e Baluch feudatories of A h m e d S h a h D u r r a n i ,
K i n g o f K a b u l , a t w h o s e h a n d s t h e S i k h s suffered t h e m o s t
extensive carnage in their history, in two pitched battles. This
Qazi, describing t h e p r o g r e s s o f h i s m a s t e r ' s overlord t h r o u g h t h e
S i k h l a n d , h a s u s e d foul a n d v i t u p e r a t i v e l a n g u a g e i n d e s c r i b i n g
t h e S i k h s , s o m u c h s o t h a t for ' S i k h ' h e i n v a r i a b l y u s e s t h e n e a r -
w o u n d i n g P e r s i a n w o r d 'Sag', m e a n i n g 'dog'. B u t e v e n t h i s m a n ' s
APOSOLATE TO T H E PEOPLE 107
foul i m a g i n a t i o n could n o t long r e s t in s u c h v i t u p e r a t i o n , a n d in a
p a s s a g e whose t e s t i m o n y is w o r t h a cart-load of h i s t o r y as coming
from s u c h a m a n , he p a y s a g e n u i n e t r i b u t e to t h e h e r o i s m a n d
13
noble c h r a c t e r o f t h e S i k h s : 'It i s u n j u s t t o call t h e S i k h s 'dogs'
a s heretofore; i n b a t t l e t h e y a r e lions. A m o n g t h e m t h e r e a r e n o
criminals or fornicators. T h e y never attack an u n a r m e d person,
nor p u r s u e a fugitive. N e v e r in w a r do t h e y lay h a n d s on w o m e n ,
of w h a t e v e r s t a t i o n . ' A n d he goes on in t h i s s t r a i n for a p a g e a n d
a half, r e f e r r i n g still w i t h u n c o n s c i o u s h u m o u r , i n d i c a t i n g h i s
o w n level, t o t h e S i k h s a s 'dogs', 'evil-doers', d e s p i t e h i s a v o w a l
not to abuse them and the great tribute he is paying to their
nobdity, c h a r a c t e r a n d h e r o i s m .
T h e h o r r i b l e m a s s a c r e s o f t h e S i k h s d u r i n g t h e forties o f t h e
eighteenth century, u n d e r N a w a b Zakaria K h a n and later Mir
1 4
Moinuddin (known to the Sikhs as Mir M a n n u ) of Lahore, are
p e r h a p s u n p a r a l l e l e d i n h i s t o r y t i d w e come i n v e r y r e c e n t t i m e s
to the vast purges or 'pogroms' in some dictator-countries. Sikhs
carried in those days prices on their heads, of which cart-loads
w e r e b r o u g h t to t h e c a p i t a l for e x h i b i t i o n to t h e s i g h t of t h e
populace. H u n d r e d s of t h e S i k h s w e r e d r a g g e d a d v e to L a h o r e , to
b e b e h e a d e d i n b a t c h e s i n t h e m a r k e t - p l a c e , site o f t h e f a m o u s
S h a h i d G a n j G u r d w a r a i n t h a t city. M a r t y r d o m o n a m a s s scale
h a d become a c o m m o n e x p e r i e n c e t o t h e S i k h s . T h e y u n d e r w e n t
it with caln resignation a n d faith in the ultimate t r i u m p h of the
G u r u ' s c a u s e . A P u n j a b i couplet, c u r r e n t a m o n g t h e S i k h s i n
those times, illustrates t h e spirit which G u r u Gobind Singh h a d
r e l e a s e d t o w o r k a m o n g h i s fodowers. I n p l a c e o f t h e c o m p l a i n t s
which normally might be expected; in place of a b u s e a n d
v i t u p e r a t i o n o f t h e M u s d m s , a d t h a t t h e S i k h s h a d t o offer a s
c o m m e n t o n t h e h o r r o r s suffered b y t h e m w a s :
Mir Mannu Sadi datri, asin uhde soe;
Jiun jiun sanun wadhada, asin doon sawae hoe.
(Mir M a n n u is o u r sickle; we a r e like w d d g r a s s e s T h e m o r e
h e cuts, t h e m o r e w e m u l t i p l y i n n u m b e r s . ) W h e r e else i n h i s t o r y
w d l b e found p a r a d e l e d s u c h s u p e r h u m a n e n d u r a n c e , s u c h d e e p
resignation, hope a n d faith!
After t h e G r e a t H o l o c a u s t ( W a d d a G h a l l u g h a r a ) i n w h i c h
13. The whole passage is often quoted, and can be read in the Quazi's work,
Jang Namah, in Persian, edited by Dr. Ganda Singh.
14. His name had become proverbial among the Sikhs, as meaning a blood-
thirsty tyrant.
108 T H E IMPACT OF G U R U GOBIND SINGH ON INDIAN SOCIETY
twenty thousand Sikhs are reported to have been beseiged and
p u t to the sword by the retreating a r m y of Ahmed S h a h Durrani,
a d t h a t t h e s u r v i v o r s h a d t o s a y w a s t h i s laconic c o m m e n t , t h e
language of h e r o e s : This holocaust has shaken down the w e a k e r
a m o n g u s ; n o w t h e p u r e e s s e n c e o f t h e K h a l s a a l o n e i s left.' A n d
t h e r e it e n d e d . T h e people b e g a n to r e a s s e m b l e , to p r e p a r e for n e w
b o u t s a n d to w r e s t from t h e d y n a s t y of A h m e d S h a h t h e sovereignty
of the Punjab. Ad this h a p p e n e d within barely two decades.
It was in this period of dire trials t h a t the Sikhs, u n d e r
i n s p i r a t i o n o f t h e G u r u s ' s u s t a i n i n g word, w i t h t h e i r e y e s fixed i n
hope on t h e d a y w h e n t h e Righteous O r d e r of t h e G u r u ' s conceiving
w o u l d be e s t a b d s h e d , evolved a code l a n g u a g e in w h i c h w i t h
h e a r t e n i n g e u p h e m i s m a n d cheerful h u m o u r , t h e y g a v e t o t h e
v e r y m i s f o r t u n e s o f life, p l e a s i n g a n d s u s t a i n i n g n a m e s . I n t h i s
code l a n g u g e , p a r c h e d g r a m w o u l d b e called a l m o n d s ; h u n g e r
intoxication; a miserable pony an A r a b or Iraqi steed; begging
would be raising revenue; dying would be campaigning; a s m a d
q u a n t i t y would be one a n d a q u a r t e r times as much, while a u n i t
or one would be described as one a n d a q u a r t e r h u n d r e d t h o u s a n d .
I n a s p i r i t o f heroic, m a n l y h u m o u r , r u n n i n g a w a y w o u l d b e
described as t u r n i n g stag; t h e hookah, forbidden to t h e Sikhs, a
s h e - a s s ; a d m p i n g m a n , T a m e r l a n e ; riff-raff w o u l d b e ' t h e t a d -
l e s s h e r d ' , t h a t is, w o r t h l e s s c a t t l e . W i t h a s u p r e m e g e s t u r e o f
c o n t e m p t for worldly goods or idle pleasures, m o n e y would be caded
h u s k s ; w o m a n , a h a g ; an e l e p h a n t , a buffalo-calf; s u g a r , a r a r e
l u x u r y for w a n d e r i n g a n d h u n t e d m e n , w o u l d b e d e n i g r a t e d a s
a s h e s . A n d s o o r s u c h code w o r d s r u n n i n g i n t o h u n d r e d s . T h i s
w a s still a n o t h e r facet o f t h a t s p i r i t o f self-reliance a n d h e r o i s m
which was generated by the Guru's Word.
IN RECENT HISTORY
In recent times, although the characteristically Indian, and
Sikh, democratic ideal of leadership through m e r i t a n d character
h a s got m i x e d u p , e v e n r e p l a c e d b y t h e w e s t e r n i d e a o f d e m o c r a c y
b y n u m b e r s a n d c a n v a s s i n g , s t i d t h e S i k h s , a t t u n e d for a b o u t
t w o c e n t u r i e s t o m a n a g i n g t h e affairs o f t h e i r c o m m u n i t y b y
c o m m o n synod, h a v e b e e n able t o m a k e o f t h e d e m o c r a t i c p r o c e s s
a m u c h g r e a t e r a n d m o r e t h o r o u g h - g o i n g success t h a n t h e i r o t h e r
compatriots. This is not an e x t r a v a g a n t claim, a n d is easily
d e m o n s t r a t e d a n d s u s t a i n e d . Before t h e t i m e o f Ranjit S i n g h , w h o
in t h e c h a n g e d c i r c u m s t a n c e s of t h e e s t a b i s h m e n t of a s e c u l a r
s t a t e u n d e r h i m , a b o d s h e d it, t h e p u b l i c affairs o f t h e S i k h s w e r e
APOSOLATE TO T H E PEOPLE 109
ECCE HOMO
6. This has reference to Krishna, who in the Mahabharata War drove the
chariot of the Prince Arjuna.
7. Literally, grandchildren.
8. The reference is to Krishna.
9. Destroyer of the demon Muranother of Krishna's attributive names.
10. Minstrels of the gods.
11. Shiva.
12. Literally, Not this, Not this
ECCE HOMO 117
1 3
1 1 . I f R a m b e conceived u n b o r n , w h y believe t h a t H e w a s
14
b o r n of K a u s h a l y a ?
H e w h o i s called t h e C r e a t o r o f Time, w h a t b r o u g h t h i m
15
to suffer at t h e h a n d s of T i m e ?
If He be holy a n d free from rancour, w h y came He r u s h i n g
to drive A r j u n a ' s c h a r i o t ?
H i m alone w o r s h i p a s God w h o s e m y s t e r y n o n e could
fathom.
W h y w o r s h i p s t o n e s G o d lies n o t i n s t o n e s ;
W o r s h i p H i m a s Lord, w h o s e a d o r a t i o n dispels s i n a n d
evil,
Whose N a m e gives deliverance from all m a n n e r of bodily
and mental ailments;
M e d i t a t e e v e r o n H i m , t h e T r u e , for t h e s e hollow c r e e d s
a r e all fruitless. (33 Sauaiyas)
1 2 . Imperishable, fearless, unfathomed, i m m e a s u r a b l e ,
irrefangible, u n i q u e m i g h t ,
Eternal, Endless, unborn, unvanquished,
Immeasurable eternally, uncreated, unknowable,
indestructible,
16
U n b l e m i s h e d , s p i r i t s u b l i m e , R a v i s h e r o f gods, m e n ,
saints,
P u r e F o r m , F e a r l e s s e v e r bow a t H i s feet s a i n t s a n d
mankind entire,
Filler of the Universe, dispeller of sorrow a n d sin, s u p r e m e
majesty, r e m o v e r of i l l u s i o n a n d fear.
(Gyan Prabodh, s t a n z a 33)
On His countenance shines the i m m e a s u r a b l e light
splendid,
Before H i s b u r n i n g effulgence is d i m m e d t h e l i g h t of
millions of s t a r s ,
Lord of t h e U n i v e r s e , e n c o m p a s s e r of all t h a t e x i s t s ,
Holder of t h e circle u n i v e r s a l ,
Lord of t h e L o t u s , t h e e v e r y o u t h f u l N a r a y a n a ,
17
Lion-man,
A n d said, 'The T r u e P a t h m a y b e i n i t i a t e d w i t h y o u r
h e l p alone.'
A n y w h o call m e S u p r e m e B e i n g ,
S h a l l a d fall i n t o t h e p i t o f h e l l :
Know me to be His servant
Understand ye this to be without doubt true.
I am servant to the S u p r e m e Being,
A n y h a v e come i n t o t h e w o r l d i t s p l a y t o w a t c h :
I utter no more t h a n w h a t the Lord h a s charged me
with,
A n d s u p p r e s s n o t D i v i n e T r u t h for f e a r o f m o r t a l m a n .
Of t h y N a m e alone bear I t h e tint,
And submit to no bedef else:
I m e d i t a t e on t h e S u p r e m e R a l i t y
T h e Dispeller o f i n n u m e r a b l e s i n s a n d evils,
All w h o h a v e m e d i t a t e d o n T h e e ,
H a v e k e p t e v e r free from s o r r o w a n d s i n :
T h o s e w h o t u r n t o o t h e r d i v e r s e bedefs,
R e m a i n confused e v e r i n a c r i m o n i o u s w r a n g d n g d e b a t e .
(Bachitra Natak)
T h o s e w h o t r u n t h e i r faces a w a y from t h e i r P r e c e p t o r ,
S h a d lose t h e i r p o s s e s s i o n s i n t h e world a n d t h e n e x t . I n
t h i s world a r e t h e y ridiculed, a n d to h e a v e n denied access,
In despair eternal bound
E v e r r e m a i n unsatisfied.
S u c h a s forsake t o s e r v e t h e holy,
In this world they achieve no success;
And in the hereafter, fad into t h e pit of hell.
E v e r a r e t h e y t a r g e t s o f t h e w o r l d ' s ridicule,
And abide in h e d in the e n d :
T h e r e n e g a d e s from t h e M a s t e r ' s feet
T h e i r faces s h a d b e b l a c k e n e d i n b o t h w o r l d s .
Of progeny they have no increase,
A n d die b r i n g i n g m i s e r y t o f a t h e r a n d m o t h e r :
T h e t r a i t o r t o t h e G u r u m e e t s a dog's d e a t h ,
B e w a i l i n g e v e r h i s fate i n h e d - p i t .
There are two housesBabar's a n d Baba N a n a k ' s
Both ordained by the Lord:
One Supreme in m a t t e r s spiritual,
And the other in lordship temporal.
Those who withhold the Guru's tithes
T h e i r gold perforce s h a d B a b a r ' s people s n a t e h
With torture and penalty extreme;
And later plunder their hearths and homes.
S u c h false r e n e g a d e s w h e n r e d u c e d t o p e n u r y .
Beg alms of the faithful:
S u c h o f t h e faithful a s give a w a y c h a r i t y t o s u c h ,
1 8
S h a l l perforce b e s a c k e d b y t h e i m p u r e .
Such turn their hopes to the G u r u
Only w h e n their wealth h a s been p l u n d e r e d :
Such seek to have sight of the Guru,
B u t t h e G u r u t u r n s h i s face from t h e m .
U n c e r e m o n i o u s l y t h e y go h o m e ,
Unsuccessful, hope-bereft
C h e r i s h e d n e i t h e r b y t h e G u r u n o r b y t h e Lord,
In despair in both worlds.
S u c h a s a r e i m m e r s e d i n s e r v i n g t h e i r God,
Sorrow a n d suffering t o u c h t h e m not.
Power and prosperity ever a t t e n d t h e m
S i n a n d suffering touch n o t e v e n t h e i r s h a d o w .
The impure can touch not their shadow,
A n d a r e t h e y a t t e n d e d b y t h e e i g h t blisses.
Ad their endeavours end happdy.
A n d t h e n i n e t r e a s u r e s flow into t h e i r h o m e s .
W h a t c a n t h e foe d e s i g n a g a i n s t h i m t o w h o m t h e
Protector e x t e n d s H i s p r o t e c t i o n ?
T h e b r u t e shall e v e r t u r n b a c k unsuccessful,
Never even touching his shadow.
T h o s e w h o seek refuge w i t h t h e holy,
Who can h a r m them even in thought?
T h e Lord p r o t e c t s t h e m like t h e t o n g u e a m i d s t t h e t e e t h ,
d e s t r o y i n g all wicked e v d - d o e r s .
(Bachitra Natak)
4. Tell y e t h e Beloved F r i e n d w h a t w e H i s s e r v a n t s a r e
enduring:
W i t h o u t T h e e soft q u i l t s afflict l i k e s i c k n e s s , a n d
m a n s i o n s a r e t u r n e d into s n a k e - p i t s :
T h e wine-flagon t a s t e s b i t t e r a s t h e h a n g m a n ' s p i k e ,
The wine-cup as the butcher's stroke.
W i t h t h e Beloved, to lie on s t r a w is joy
18. Here stands for the Mughal aggressors, ever on the rampage.
ECCEHOMO 121
19
W i t h o u t H i m all p l e a s u r e s a r e t e s t e l e s s .
(RagKalyan)
5. Let such be thy asceticism, O my S o u l :
Look u p o n t h y h o m e a s t h e forest, b y b e a r i n g i n t h y
h e a r t indifference t o w a r d s t h e world.
Make continence t h y m a t t e d hair, austerity thy sacred
d i p s a n d self-discipline t h y l o n g n a i l s .
W i t h t h e M a s t e r ' s W o r d i n s t r u c t t h y soul, a n d s m e a r
thyself w i t h t h e diet a n d d g h t t h y sleep; a n d c a r r y i n t h y
h e a r t love of m e r c y a n d forgiveness.
Practice e v e r noble c o n d u c t a n d c o n t e n t m e n t ;
20
Ascend t h u s b e y o n d t h e t h r e e A t t r i b u t e s ;
B a n i s h from t h y h e a r t l u s t , a n g e r , p r i d e ,
Obstinacy a n d a t t a c h m e n t .
T h e n s h a l t t h o u b e h o l d t h e Divine E s s e n c e , a n d find t h e
S u p r e m e Being.
(Ramkali)
6. Except t h r o u g h (meditation on) God's N a m e , no
d e d v e r a n c e is possible.
W h e r e c a n s t t h o u flee H i m w h o h a s i n H i s p o w e r t h e
fourteen u n i v e r s e s ?
21
R a m a n d R a h i m , whose n a m e s t h o u r e p e a t e s t endlessly,
c a n n o t save t h e e ;
2 2
Brahma, Vishnu, Shiva, S u r y a , the Moonall are
subject to m o r t a l i t y ;
The Vedas, the P u r a n a s , the Koranall declare their
helplessness to express His Reality.
23
Indra and the Serpent-Kings and saints supremead
e n d e a v o u r t o form H i s c o n c e p t i o n y e t h e e l u d e s t h e m
ever.
H e w h o s e form a n d f e a t u r e s a r e a m y s t e r y
2 4
How can He be designated as of d a r k h u e ?
Only by e m b r a c i n g H i s feet m a y one e s c a p e t h e s n a r e of
mortadty. (RagBilaval)
H o u s e , t r e a s u r e , all t h y b u r i e d gold t u r n s s t r a n g e r t h e
m o m e n t breath leaves thee:
T h i n k , O t h i n k , t h o u i m m e r s e d in a n i m a l folly :
O n t h e l a s t j o u r n e y t h o u goest all alone !
(33 Savaiyas)
12. Demons, gods, Serpent-King, goblinsall shall in all ages
recite His N a m e ;
The entire creation in water and e a r t h shall rise
instantaneously to sing His praises;
The note of the t r i u m p h of Righteousness shall resound
a n d s w a r m s o f evil s h a l l all m e e t d e s t r u c t i o n ;
T h e good a n d holy s h a l l rejoice,
A n d evil-doers s h a l l v a n i s h , c r u s h e d .
(Akal Ustati, s t a n z a 27)
26
IN ADDRESS TO THE TYRANT
2 7
1. He who is under the shadow of the H u m a ,
Will n o t s u b m i t t o b e o v e r s h a d o w e d b y t h e i m p u d e n t
crow.
O n e w h o p u r s u e s t h e m i g h t y lion,
Will n o t follow after goats, s h e e p or d e e r .
W h a t could forty f a m i s h e d m e n do,
When surprised in assault by thousands?
T h e y c a m e after b r e a k i n g a s o l e m m o a t h ,
Attacking with swords, arrows and matchlocks.
So forced, I took t h e field,
A n d r e p l i e d w i t h a r a i n of a r r o w a n d s h o t .
W h e n all o t h e r r e s o u r c e s a r e r e n d e r e d u n a v a i l i n g ,
I t i s justified t h e n t o u n s h e a t h e t h e s w o r d .
Strange the way you keep your p: omises
O n e s h o u l d c o n s i d e r i t evil t o s w e r v e f r o m t h e t r u t h .
Wield n o t t h e s w o r d i n r u t h l e s s bloodshed,
H e a v e n ' s s w o r d s h a l l o n e d a y s t r i k e t h e e too.
H e a v e n ' s s w o r d s h a l l o n e d a y s t r i k e t h e e too.
M a n , be n o t t h o u u n m i n d f u l of t h e t e r r i b l e r e t r i b u t i o n of
t h e Lord.
Who is without desire a n d needs not m a n ' s gratitude.
H e i s t h e K i n g o f K i n g s w i t h o u t fear,
26. The person addressed in this and the next extract is Aurangzib, the
reigning mughal emperor.
27. A fabulous bird in Semitic mythology, bringer of supreme good luck.
124 T H E IMPACT OF GURU GOBIND SINGH ON INDIAN SOCIETY
T h e T r u e K i n g o f t h e u n i v e r s e a n d All T i m e .
H e i s God, t h e L o r d o f t h e e a r t h a n d t h e a g e s ,
C r e a t o r o f t h e u n i v e r s e a n d all t h a t i s i n it.
H e h a s c r e a t e d t h e little a n t a s w e l l a s t h e m i g h t y
elephant.
He cherishes the humble and destroys oppressors.
He bears the nameCherisher of the Humble,
H e n e e d s n o t m a n ' s g r a t i t u d e o r h i s offerings.
W h a t t h o u g h m y four c h d d r e n h a v e b e e n killed
Living s t i d i s t h e coiled s e r p e n t .
W h a t bravery is this t h a t you extinguish s p a r k s of fire,
B u t raise a v a s t conflagration !
(Zafaniamah)
2 8
2. I n t h e n a m e o f t h e Lord o f t h e S w o r d a n d t h e Axe,
T h e Lord o f t h e A r r o w , t h e S p e a r a n d t h e Shield.
I n t h e n a m e o f H i m w h o i s t h e God o f w a r r i o r - m e n ,
A n d o f c h a r g e r s swift a s t h e w i n d .
He who gave to thee kingship,
G a v e t o u s t h e w e a l t h o f faith i n r i g h t e o u s n e s s .
T h i n e i s a g g r e s s i o n b y g u d e a n d deceit;
Mine is to seek redress by t r u t h a n d sincerity.
By favour of A k a l P u r u s h
S u c h a s h o w e r of s t e e l will I s c a t t e r
T h a t a s t h o u earnest unsuccessful from t h e D e c c a n Hills
A n d b i t t e r a n d f r u s t r a t e d from M e w a r
So, i f t h o u t u r n e s t t h y gaze h i t h e r w a r d s ,
T h a t f a d u r e o f b i t t e r n e s s s h a l l i n c r e a s e manifold.
S u c h a fire will I d g h t u n d e r t h y h o r s e ' s hoofs,
T h a t t h o u s h a l t n o t b e able t o t a s t e t h e w a t e r o f P u n j a b .
W h a t t h o u g h a j a c k a l b y deceit a n d g u d e
29
H a s killed t w o y o u n g o n e s of a l i o n ,
If t h i s fiery lion live,
F o r s u r e , h e will a v e n g e t h i s o u t r a g e foul.
(Fatahiiamah)
THE HERO'S PRAYER
30
1. I p r o p i t i a t e n o t G a n e s h in t h e b e g i n n i n g ,
Nor invoke t h e aid of K r i s h n a and Vishnu.
28. This is the Persian (and Arabic) style of begnning a letter.
29. Referring obviously to the slaughter of the two sons of the Guru at
Sirhand.
30. Propitiation of the elephant-headed god Ganesha is common in India.
I h a v e h e a r d t h e n a m e s o f s u c h , b u t k n o w t h e m not;
My love is all for H i s s a c r e d f e e t !
T h e Lord E t e r n a l i s m y P r o t e c t o r .
Mighty Steel! I am thy slave.
Protect me as t h y own :
U p h o l d m y h o n o u r , w h o h a v e s o u g h t t h y aid.
Cherish me as Thy servant;
D e s t r o y my foes e a c h a n d all:
U p h o l d i n t h e world B o u n t y a n d t h e P r o t e c t i v e S w o r d ;
P r o t e c t m e T h o u from all h a r m .
P r o t e c t m e a t all t i m e s
Me Lord, w h o am T h y s l a v e !
C h e r i s h me, w h o a m T h y s e r v a n t ,
A n d fulfil all my m i s s i o n s by T h y g r a c e .
Thou art King of Kings
The Cherisher of the Humble.
Shower on this servant Thy compassion
After all r e s o u r c e s h a v e failed, I h a v e f a d e n at T h y door.
C h e r i s h t h i s s e r v a n t , Lord.
Lift u p T h y slave w i t h T h y h a n d .
B r i n g to d e s t r u c t i o n all my foes !
(Frishjia Avtar)
2. E x a l t me into t h e m o u n t a i n S u m e r from a s t r a w :
In cherishing the nimble art Thou unparalleled;
Forgive my e r r o r s O Lord, I t h a t am compact ad of e r r o r s ;
T h o s e w h o s e r v e T h e e , t h e i r h o m e s T h o u f i d e s t t o over-
flowing will w e a l t h .
In t h i s Iron Age in t h e m i g h t y a r m s of t h e Wielder of t h e
Sword of Eternity alone is my t r u s t !
(Bachitra Natak)
3. Invoking f i r s t t h e M i g h t y lord, o n G u r u N a n a k m e d i t a l e !
S e e k t h e n t h e aid o f A n g a d , A m a r D a s a n d R a m D a s .
M e d i t a t e n e x t o n Arjan, H a r g o b i n d a n d t h e Holy H a r i
Rai.
Meditate t h e n on t h e holy H a r k r i s h n a , whose sight dispels
all suffering.
I n v o k e T e g h B a h a d u r , s o m a y t h e N i n e T r e a s u r e s flow
into y o u r a b o d e s !
M a y t h e y aid a n d s u c c o u r e v e r ! (I)
Thou who didst create in Primeval Time
M i g h t , a n d after, t h e e n t i r e u n i v e r s e ,
126 T H E IMPACT OF GURU GOB
Then creating Brahm
Thou didst create the
E a r t h a n d erect the F
T h e n didst thou mak
strife a m o n g s t t h e m ,
T h o u too d i d s t c r e a t e
F r o m T h e e did R a m a
the ten-headed Rava
F r o m t h e e did K r i s h
Kamsa.
M i g h t y ascetics, g o d
of a u s t e r i t y
All, all h a v e failed T
(Openin
BIND SINGH ON INDIAN SOCIETY
ma, Vishnu and Shiva,
e ocean, M o u n t a i n s .
Firmament unpropped on pillars:
e D e m o n s a n d Gods, a n d p r o v o k e d
,
e Durga, Destroyer of Demons,
a get s t r e n g t h t o p i e r c e w i t h a r r o w s
na,
h n a get s t r e n g t h t o h u r l b y t h e h a i r
h y M y s t r y to u n f o l d ! (2)
n g s t a n z a s V a r Sri Bhagauti ji ki)