tisarpanth-blog

[tisarpanth-blog]

The First Battle of Anandpur Sahib transpired in 1700 A.D. and was brought about by the machinations of the Hill Chief of Kahloor. Fearing Guru Gobind Singh Ji’s growing prowess, the Chief of Kahloor and several others collated to oust the Guru from his citadel. Kavi Sainapati describes the prelude to the battle as such:

‘Dohraa:

Sri Guru Gobind Singh was at Anandpur, a sacred splendid site it was indeed. Where devout Sikh followers, paying obeisance, received bounteous blessings of the Divine Name.

While many a Sikh departed after paying obeisance, many others stayed in attendance of the Divine Guru. As they gathered equipment for waging a war, there was a lot of blowing of trumpets there.

The devout Sikhs who had departed from Anandpur, they made the presence of their Khalsa ideology visible. As they had spread out all over the country, they accomplished marvelous deeds indeed.

As they had struggled to propagate the Khalsa ideology in towns and cities, they distinguished themselves as the Khalsas. As they had volunteered themselves after accepting Guru’s command, none else could excel them in self-sacrifice. 

Their charismatic deeds have already been narrated, as they had expanded their ideology to Delhi as well. In the self-same manner throughout the country, the Sikhs had accomplished innumerable charismatic deeds.  

Let me narrate the legend of the Divine Guru, on the subject of war shall I dwell upon. May the Divine Guru grant me the skill and wisdom, as he alone is the Divine Creator and Doer of things.

Partly having heard, partly in my own words shall I now narrate the Legend of the Guru as he himself is the Creator, doer and Divine Lord. So shall it be, whatever his Divine will wills.

Swaiyee:

For waging a war against the royal hill chiefs has the Guru made preparations, they surmised. This surmise having been entrenched in their minds, on their horses did the hill chiefs mount with armor. 

Thereafter sending a written despatch from them, they asked the Divine Guru to vacate Anandpur. Either should the Guru pay them tribute, or else should he prepare for war. 

Dohraa:

The Divine Guru, after listening to this threat, highly outraged did he feel at heart. As sovereignty and power go together, nothing else can excel this combination. 

In an enraged voice did the Guru declare, never would he pay tribute under any threat. As no one displays any mercy towards an idiot, let it be resolved that there would be war. 

As these worthies were begging for tribute, let them approach him and receive it through the apex of the spear...’

-Sri Gur Sobha, pg. 129. 

[tisarpanth-blog]

Prior to composing the Zafarnamah Guru Gobind Singh Ji composed the Fatehnamah as a challenge to Aurangzeb. The Guru forewarns the emperor:

‘I will ignite flames under the hooves of your mounts and lead such a revolt that even Punjab’s waters will not slake your thirst.’

-Fatehnamah.

[tisarpanth-blog]

The Raag Asa of Sri Guru Gobind Singh Ji is a short composition found in historic manuscripts of the Dasam Granth. It is crucial to note here that Asa is also the Raag (musical measure) in which Guru Nanak Dev Ji composed his Asa Di Vaar. The fluidity of the measure, when combined with literary dexterity, renders it one of the most perspicuous literary/musical devices in the Sikh canon. Expunged from the modern day Dasam Granth, the Raag Asa of the Tenth Guru evidences the said Guru’s views on many facets of Indian spiritualism:

‘Through the Immanence of one Creator. The magnificent Guru is ever victorious. 

Raag Asa of the Tenth Master.

Today the Saints, following my command, have come to my door adorned in weapons.

Accompanying me are the five warriors who live to obey the Guru’s commands. 

The Saints be my brothers, their proximity to me is akin to my hair.

Such is the crowd of Saints who now wear their true form.

Now the Saints resolve their affairs in new ways. 

Such be these Saints who have placed their heads at my disposal.

 Their heads are required in the battle for Earth; it is time, now, to war with the demons.

For each head given, we will acquire one and demand four more.  

The Saints are my sons and friends; they imbibe contentment and tranquility.

They are truthful and well-disciplined; they live the life that has been commanded so. 

Witness those who retain their hair, in my legions they be the form of the Guru himself.

They will annihilate the legions of this world; for this, they sacrifice their heads at the feet of the Guru.

The Creator, in his immanence, commanded that the hair be retained.

Know henceforth that the Turk will suffer defeat.

Hither-thither, he will be routed. 

In my army there will be many with the strength of Hanuman; they will be awakened as Ram awakened Hanuman.

It is my unbending command that you retain your hair and flash like the sword.

My name is the Guru with hair, I now summon my legions.

Arriving swiftly, the Saints prepare their cummerbunds.

Perceive Nanak and Gobind to be one, we have created the third way.

Caste can never be tolerated, this be the command of the Creator.’ 

-Raag Asa of the Tenth Guru. 

[tisarpanth-blog]

The ‘Sansahar Sukhmana’ is a composition attributed to Guru Gobind Singh Ji and located in historic Dasam Granth manuscripts. Current editions, of the aforementioned Granth, have excised the ‘Sukhmana’ on the grounds that it does not align with the Guru’s prior writings and seems to be an unnecessary extrapolation. It is imperative to note, however, that the manuscripts prepared by Bhai Mani Singh Ji contain the ‘Sukhmana’ and also additional commentary substantiating it’s origins at the hands of the Guru. What is significant about the ‘Sukhmana’ is that it references both the Adi Guru Granth Sahib Ji and the Vaars of Bhai Gurdas. The Guru’s intention, in composing it, it seems was to underscore the religiosity of worldly life and also inspire the Khalsa to be perpetually sovereign. Below, we reproduce a passage from the composition:

‘Through the power of Hari is love felt.

Through the grace of Hari do the saintly ones meditate.

The ignorance and torments of the saintly ones are vanished.

They enjoy the grace of Hari in their hearts and bodies.

The slander of such pure ones paves the road to hell.

Through the power of Hari does one receive blessings.

Such be the struggle (to acquire the grace of Hari) that permeates the four epochs.

The ways of this dark age are astounding.

Imbibe the name of Ram in your heart, act mercifully and adhere to righteousness.

War vehemently for empires oh slaves of Hari! Take this advice to heart.’

-A portion from the ‘Sansahar Sukhmana.’ 

[tisarpanth-blog]

A Guru’s Vow:

'Listen now Nand Lal to this speech of mine; this is the truth via which I manifest the Divine will. I shall manifest such a reign. All the four divisions of humankind will amalgamate into one. The Singhs will utter, "Waheguru." They will ride astride stallions and be accompanied by falcons. Witnessing this spectacle, their foes will flee in fear. One Singh of mine will engage 150,000 of the foe and then and only then will I declare myself as Gobind Singh! Flowers, spears and elephants will honor my Singhs. In each and every court their praises will be sung. With the crack of 125,000 muskets will the Khalsa attain victory. The Khalsa will reign supreme from where the sun sets to where it ascends.'

-A portion from the Tanakahnamah of Bhai Nand Lal.

[tisarpanth-blog]

With regards to Vaisaakhi, the warrior-saint Bhai Mani Singh informs us that:

‘The Tenth Emperor bequeathed the Khalsa with Guruship.’

-’Bhagat Ratnavali,’ Exposition 138.  

[tisarpanth-blog]

Guru Gobind Singh Ji’s elaboration on Sikhi:

Having surrendered to Guru Gobind Singh Ji, Madho Dass now begs the Guru to initiate him into the Khalsa fraternity. The Guru gives the following elucidation to Dass to forewarn him of the rigors involved in becoming a Sikh:

‘“To become a Sikh is indeed strenuous,” cautioned the true Guru, ‘mind, body and possessions are all surrendered without a moment’s hesitation. Indeed, you become a Sikh only when you abandon all superstitions. It is a strenuous task to undertake. How do we recognize a Sikh? A Sikh is one who has surrendered his self, has effaced his lineage, traces his ancestry to the Guru and is like the pupa which metamorphosis into the butterfly.

Sikhi is finer than the hair and sharper than the razor’s edge. A Sikh should seek to serve whilst defying death; a Sikh should always apprehend inadequacy of the heart.” 

-Sri Gur Panth Prakash, pg. 169.

[tisarpanth-blog]

The Hola Mohlla of 1758:

‘It was 1815 Bikrami when the Khalsa was encamped in the vicinity of Raipur-Gujjarwal.

As Hola Mohlla approached, the Singhs expressed a desire to visit the festivities at Anandpur. Twenty thousands Singhs collated and elected Tara Singh as their leader.

Sadiq Beg, the governor of Sirhind, had neglected to pay tribute to the Khalsa. The Khalsa’s debt collectors had returned empty-handed; this rankled heavily in the minds of the Khalsa.

The Singhs, en-route to Anandpur, were in the proximity of Sirhind. They saw dust raised by the foraging parties of Beg.

The Singhs headed towards it. The parties noticed the strong Dal of Singhs heading towards them. Panicking, they attempted to beat a hasty retreat.

The Singhs perceived this and executed their famed charge. Crashing into the rear of the foe, the Singhs thrashed them soundly and plundered their keep. Joyful, they continued towards Sirhind.

When Sadiq Beg was briefed on what had transpired by the survivors, of the Khalsa’s charge, he readied his forces and fell like lightning upon the Khalsa at Sainwal.

Artillery was used to confuse and separate the Singhs. The best among them had traversed onwards to the Hola- the remainder were preoccupied in making camp. Some were making purchases, some collecting scrub and others firewood. In this condition was the army of the Singhs. Caught by surprise, they elected to flee even without their shoes.

Those among the Dals who commanded Misls rushed into neighboring villages and began offering resistance. Among them were the warriors of the Alhuwalia, Singhpuria and Dallewalia Misls. Sangat Singh Nishanwalia, Nihangs, Sodhis and the Akalis of the Shahid Misl stood shoulder to shoulder with Shyam Singh and Karora Singh. Other commanders also joined them.

Five Misls, from Majha, formed a square formation around the non-combatants. 

For two hours and a half then the Khalsa offered stubborn resistance. Acquiring heavy guns, the Singhs fired coins at the foe.

There were those who were fear-stricken among the Sikhs. They broke rank and fled leading to the entire formation collapsing.

Retreating for 2-3 kos, the Singhs stopped as their anger finally rose to the fore. Turning back, they again renewed their resistance and killed and were killed.

Bereft of their cannons, the Singhs used their muskets to deadly effect. Firing, they brought down horses and burst the heads of the Mughal commanders.

The valorous Singhs turned around and fought back. The Mughals suffered much at the hands of the Singhs who employed muskets, bows and arrows, and spears.

They forced the Mughals to retreat. Afterwards the Singhs tended to their casualties.

The Commanders had sustained many wounds. Rare were those who had only been injured twice. They stopped to have their wounds dressed whilst engaging in banter with one another.

Jassa Singh, himself, was injured there. Having sustained two injuries, he paused at Daroli and was well after some rest.

Sadiq Beg then dispatched the tribute money to the Singhs. ‘I have repaid the debt, let us be brothers once more.’

He informed the Khalsa that he had been angered by their attack on his foraging units. The Khalsa replied, ‘we slay and are slain whilst warring against the Turks. This is our livelihood. You delayed our tribute, the Khalsa hit your foraging units. Should your pledge be broken in the future, we will not hesitate to visit you with our livelihood in mind.’ Beg, seeing the error of his ways, reached a settlement with the Khalsa and paid more than the amount expected. Such was this year, the prestige of the Singhs increased day by day.’

-Sri Gur Panth Prakash, pg. 825-829. 

[tisarpanth-blog]

The debasement of Sikhi, as initiated by the pseudo-Sants of today, has neutered the Sikhs of their martial spirit which once formed an integral facet of their faith. Historic texts, which lay emphasis on retaining arms, are often corrupted and/or veiled from the public domain by charlatans who push the line that Sikhi is solely confined to Gurughars and passionless readings of the Sikh scripture; rather than imbibing the tenets of the faith in day-to-day life. Below, we present an excerpt from Bhai Jivan Singh's Gur Katha where the author lists his essential needs viz his Shastars and conscience.

'Kabitt:

Faith, chaste action, charity, ritual baths- all these, and the purpose of hand-held guns and swords I have perceived.

Shields, axe, dagger, spear, and a spotless shroud- with these I am at peace, in bliss true!

The sword and the whistling scimitar, in victory are saints and comrades- This I, Jaita, have acknowledged.'

-Sri Gur Katha, pg. 97.

Bhai Jaita, or Jivan Singh, (1649-1704) was a confidant of Guru Gobind Singh Ji who had delivered the ninth master's remains, after the latter's execution, to Anandpur Sahib. Doubtless, the Bhai produced an immense literary output in his role as a Sikh intellectual but the only remnant we have today is the Sri Gur Katha. Owing to it's content- an emphasis on the 5 K's; retaining of weaponry and accepting only the Guru as intermediary between man and divine- the text has not been analyzed as perceptively as the much vaunted Suraj Prakash. Having recently awoken to the corruption prevalent in the Sikh orthodoxy, only now are Sikh intellectuals beginning to research texts such as the Gur Katha and making them available in the public domain. In the coming few years not only will such texts galvanize the Sikhs into imbibing the true tenets of their Gurus, but also bequeath in them the same spirit which their forebears once possessed.  

[tisarpanth-blog]

Jhatka or one-blow decapitation is a principle, located throughout military traditions, which emphasizes a swift demise for one's opponent. In Sikh historicity Jhatka is associated with the Akali-Nihungs- the faith's itinerant warriors who are perpetually armed to the teeth. The avid 19th century historian Ratan Singh Bhangu narrates that upon initiating the first five Sikhs into the Khalsa fraternity, Guru Gobind Singh Ji exhorted them to:

'...retie their turbans twice a day and retain arms on their persons 24/7. After being initiated, they were to undertake hunting expeditions in order to acquire proficiency in the employ of arms...'

The closeness of man and beast in historic India often lead to one or the other becoming either prey or predator. To retain an ecological balance and demarcate between territories, ancient Kshatriya warriors had developed a stringent code of arms which mandated warriors-irrespective of their skill levels- to stalk and confront wild beasts. The Sikh Gurus renewed this code and bequeathed it to their acolytes.

'...only that meat was permissible which had been decapitated by Jhatka- carrion and halal were to be taboo.'

-Bhangu, Sri Gur Panth Prakash, Gurmukhi Transliteration,  pg. 110.

[tisarpanth-blog]

Kavi Sainapati, one of the Anandpur literati, composed his Sri Gur Sobha as an ode to Sri Guru Gobind Singh Ji and the Khalsa. Though concentrating more on the Khalsa's ideology, Sainapati nevertheless provides some intriguing facts vis-a-vis the Guru's life and battles. Below is his account of the Guru's final moments:

'Appearing before the congregation did the Divine Guru speak. Final farewell did he seek from the congregation. A few days passed before the end came at last, for an offering of consecrated food did the Guru ask.

After partaking the food, a little bit of water did the Guru take, to have patience and faith did he stress upon the devout. As the time crossed past midnight, with the Divine Lord did the Divine Guru unite.

Dohraa: As the Divine Guru had raised his voice. Innumerable Singhs had got up from sleep. As the Divine Guru said "Waheguru Ji Ki Fateh" (victory be to the Lord), It was the last farewell that he bade to the Singhs.

Dumbfounded did the Singhs feel as they heard, extremely awestruck did they feel at heart. All their fears and apprehensions remained unexpressed, as they did not get an opportunity to share their thoughts.

Swaiyya: Completely befuddled and dumbstruck they remained, as what had happened was completely unexpected. There upon, did all the Singhs assemble together, immediately did they deliberate upon the situation. "Must we cremate the mortal remains of the Divine Guru, at night before the sun rises," so did they opine. As they performed the last rites as they had decided, so did the Divine Guru's soul unite with the Divine Lord.'

-(Sri Gur Sobha, transliterated by Prof. Kulwant Singh (ISS), pg. 321).  

[tisarpanth-blog]

Given the socio-political/religio-political leanings of academia, intellectualism has been reduced to a mediocre affair; an element utilized to justify the nuances of one elite or another. The existence of the principle is based on the derivation of knowledge from rationalism. The earliest Sikh intellectual, second only to the Gurus, in Sikh traditionalism is believed to be Bhai Gurdas (1551-1636); an alumnus of Guru Amardass Ji, the Bhai was  the scribe who transcribed the initial Adi Sri Guru Granth Sahib Ji and was also a pontificate Sikh pedagogue. In orthodox Sikh circles his Vaars, poetic chapters, form the bulwark of scriptural exegesis and are often utilized for their historical and spiritual content. Below are his perceptive comments on the field of intellectualism:

'In Kali-Yug intellectualism is ubiquitous, but the application of discrimination (between right and wrong) is absent.

One does not veto another and what one desires, one does.

Some (intellectuals) advocate the worship of idols whilst others elevate cemeteries to places of worship.

Due to the profusion of such hypocrisies, conflict has increased.

In this daily grind for personal aggrandizement, differing perceptions of righteousness are propagated.

Some worship the moon, others the sun and then some pay obeisance to the Earth and Sky.

Some attempt to appease the elements and others Yama, the God of Death.

Such individuals are only religious hypocrites and toss about in delusion.'

-Vaar 1, Pauri 18.

Writing in a sub-continental context, Bhai Gurdas utilizes indigenous imagery and principles (Kali-Yuga, Dharma) to effectively communicate his message. Commenting on the corruption of his subject, he criticizes those pseudo- intellectuals who snare their suppliants in the web of conceit and often make a show of their own knowledge. The opening verse of this Pauri is crucial as it provides a profound insight into the basis of the whole composition; without discrimination between the two bipolar principles of morality and immorality, all intellectualism is doomed to failure and the intellectual ultimately tosses about in delusion. The second verse is also of crucial importance, if studied in light of the fourth. Escalating tensions, in both the political and religious paradigms, can easily be laid at the doors of those intellectuals who sell their soul for personal aggrandizement. It is, penultimately, the duty of fellow intellectuals to arrest such blatant aggravation. Summarily, not only does this Vaar remind the intellectual of his duty to the truth but also elevates him to a prominent platform as a teacher of mankind. One can draw parallels between this composition and the generic words of the anti-Marxist scholar Aron (1905-1983) who propounds:

'The intellectual who sets some store by the just and reasonable organization of society will not be content to stand on the sidelines, to put his signature at the bottom of every manifesto against injustice. Although he will endeavor to appeal to the consciences of all parties, he will take his stand in favor of the one which appears to offer humanity the best chance- a historical choice which involves the risk of error which is inseparable from the historical condition. He will not refuse to become involved, and when he participates in action he will accept its consequences, however harsh...'

-Aron, The Opium of the Intellectuals, translated by Terence Kilmartin, New York, 1957/1962, pg. 303.

[tisarpanth-blog]

Bhai Mani Singh is fondly remembered, among the Sikhs, as the martyr who preferred death by dismemberment rather than the surrender of his creed. Having reached maturity in Anandpur, he possessed the distinction of having been one of the tenth master's nearest and dearest acolytes and also a general in his forces. Able to wield both quill and sword, with equal dexterity, his sagacity and wisdom would often be called upon by the Khalsa when it was undergoing the brutal holocausts of the early-mid 1700s. Lesser known is the fact that he was also a proficient intellectual from whose hands flowed several literal works of acclaim. Rarely heard of in the present day, these master pieces shed light not only on the early history of the Sikh faith but also provide an insight into the self-perception of early Sikh-hood. They are now retained by the Nihung Dals, a handful of historic Taksals and a few universities. It is high time now that they be brought out into the light of the day, and the common Sikh be able to utilize them for a better understanding of his/her faith and it's dynamic past. Below is an excerpt from the Sikhaan Di Bhagat Mala, or The Rosary of Sikh Sainthood. It was written especially, by the Akali, to detail the lives of the Sikhs of the early Gurus. Content-wise, it is on par with Bhai Gurdas Ji's Varaan and was intended as a continuation of the latter. This particular passage deals with the ultimate injunctions of Guru Arjan Dev Ji to his five companions whilst he awaits his execution.

'In emulation of Sri Guru Hargobind Sahib Ji we are to retain arms; in this dark age they are our last and most essential recourse. After training in the conduct of war (shastran di vidya), we are to render the powerful powerless ( wresting mira di miri). Through the love of the Shabad (Divine utterance), we are to acquire the spiritual wisdom of the Divine master himself (pir di piri). Always conduct yourself as if you are in the presence of the sixth master himself! If someone consumes the salt of an emperor, by default, he also surrenders his body to the monarch. In the master's court you will not only discover the art of living in society but also the art of attaining liberation whilst still alive.'

-Akali-Nihung Bhai Mani Singh Ji, "Sikhaan Di Bhagat Mala," (18 c.). ed. Trilochan Singh Bedi (1994), pg. 126.

[tisarpanth-blog]

Aphorism 362 of Bhai Gurdas.

Bhai Gurdas, the foremost theologian of Sikh philosophy, not only composed the famed Vaars but also rendered several hundred Kabitt Swayiaas- poetic aphorisms containing eight steps and four line stanzas. Whereas the Vaars where born on the alluvial Punjab plains, the Swayiaas were inscribed during his tenure in the Hindu heartlands. These Swayiaas (675 in total) have never enjoyed the popularity which the later Vaars received; composed fully in Braj, they present a sophisticated decipher to the layman and many scholars have only elected to mention them in lieu of analyzing their content. The Swayiaas do not essay history, as some of the Vaars do, but rather focus on the socio-philosophical facets of Nanakianism. Below we present a self-explanatory translation of Kabitt 362:

'Whilst on pilgrimage, not all pilgrims are alike. When a pilgrim of higher spirituality, a rarity, joins them all his fellows' sins vanish (are cleansed).

All the warriors in a king's army are not valorous, but once under a courageous general they become a force to be reckoned with.

A vessel leads other vessels to the safe shore through tumultuous waters, many wayfarers (on these ships) also reach safer harbors.

There exist countless savants and acolytes at the worldly level but the one who has attained refuge in the True Guru, the very embodiment of the Lord, millions traverse the world ocean through his aid.'

-Kabitt, 362.

[tisarpanth-blog]

The martyrdom of Bhai Mani Singh is celebrated in several historic Sikh texts with the most distinctive account being given in Bhangu’s Sri Gur Panth Prakash. Another lesser known text which celebrates the same event is Sewa Singh’s Shahid Bilas. We reproduce Sewa Singh’s narration below:

‘The informants provided the intelligence.

They had perceived the true intentions of the Governor.

He had sent Lakhu (the infamous Lakhpat Rai; interjection ours).

Rai camped near Sudhasar (Darbar Sahib) and built a Ram Tirath.

Under pretenses, he arrayed the Mughal army thus.

Seeing this picket, the Sikhs abstained from attending the Darbar (Sahib).

Mani Singh prevented them from coming. He dispatched messages thus:

“My time has arrived; I desire to sacrifice my life for the faith- I will not bow before the whims of the Turks.”’

-(Stanzas 161-188).

Sewa Singh, in the above stanzas, elaborates upon the designs of the Mughal administration against the Sikhs. Having granted the Sikhs a Jagir, the local governance attempted to lull them into a false sense of safety. Adroit tacticians, the Sikh polity (the Sarbatt Khalsa) played along whilst simultaneously arming the Sikhs. Realizing that their prolonged strategy was for naught, the Mughals dispatched Lakhpat Rai to arraign as many Sikhs as possible by picketing Amritsar during Diwali- when Sikhs were expected to be out in large numbers. Rai entered the city on the pretext of constructing a temple for the Hindus, upon the completion of which he stationed several militias around it. Bhai Mani Singh Shahid, however received intelligence of the Mughal designs, and took precautions. In the following stanzas, Lakhpat Rai informs his superior, Zakariya, that if Mani Singh is converted to Islam then the Sikhs will suffer a colossal blow.

‘Mani Singh is to Sikhs as to what the Sayyids are among you Turks.

He is their Jathedar.

It has been brought to our attention that he is chief custodian of their sacred Harimandir. 

Sikh, ubiquitously, acknowledge his sagacity and respect him.

An elder of their community, he is highly honored.

Any Sikh who visits Amritsar makes it a point of interest to meet him.

Since you have shown leniency to the Sikh, they have grown extreme in their ways.’

In a bid to exaggerate matters further, Rai commenced spinning tall tales,

‘Sewa Hari, the Kavi, narrates that this is how the enemies enraged Khan Bahadur (the governor) further.

All plans made, the companies of the Turks commenced marching with a large hue and cry.

Besieging the Darbar of Guru Ramdass, they sought out Mani Singh.

With Mani Singh were present men of great valor.

All were detained and taken in the presence of Khan Bahadur.

Even the Sikhs of Ramdaspur were not spared; the young and the old were dragged to Lahore.

Rai then bade his men to desecrate the Harimandir and loot it’s treasure. 

All those who professed belief in Sikhi were detained and their properties looted. 

Khan ordered them confined in his dungeons.

Oh Sewa Hari, the world lamented at such misery.’

As a general rule of thumb, Islam seeks to convert in lieu of execution as it impugns the victim’s prior beliefs and destroys the spirits of any would-be-rebels. The arraigned Sikhs were offered the usual alternatives, death or Islam. Each and every one of them elected to embrace death.

‘Haar Sudi five dawned. The year was 1791 (Bikrami; interjection ours).

In Nakhas Chowk, Lahore, Khan Bahadur desired death.

The first execution was Mani Singh’s; the qazi pronounced the fatwa.

The executors hacked him limb from limb. 

Then came Gulzar Singh; from head to toe his skin was pulled off.

Bhupat Singh had his eyes wrenched out- seeing he was still alive, he was broken on the wheel.

Many witnessed this spectacle.’

-Stanza 203. 

[tisarpanth-blog]

The discrimination which Sehajdhari Sikhs face from both political and sampradaic quarters is senseless. There are politicians who alienate them on electoral grounds whereas a number of orthodox Sikhs even refuse to consume food from their hands. How do we define Sehajdhari? Definitions vary from individual to individual, jatha to jatha but the most substantive belongs to the famed Dr. Trilochan Singh: 'The Sahajdharis combined strong leanings towards Sikhism with either exclusive or limited partiality for the religion of their birth. In the biographical accounts of the Gurus we read of Hindus, Buddhists and Jain monks, who on meeting the Guru accepted the doctrines and mystical practices of Sikhism, yet they sought the Guru's permission to be permitted to live in the robes of their religious orders. They did not have the courage to discard their externals and the social customs of the society in which they lived...' Can an individual who pays homage to the Gurus or claims that he follows Sikhi-cum- another philosophy (like many non-Sikhs in India claim) be considered a Sahajdhari? 'It must be clearly understood that every Hindu or Muslim who pays formal respect to the Sikh Gurus, or merely pays a political homage to Sikhism is not a Sahajdhari. He cannot claim the same position in the Sikh community which is given authentically by the Gurus to the Sahajdharis...' Now comes the crux: 'Only those Hindus or Muslims who accept the basic tenets of Sikhism and live like novice, treading the path of Sikhism... are true Sahajdhari Sikhs. Such Sahajdhari Sikhs are very proud of having entered the house of Guru Nanak-Guru Gobind Singh. The Sahajdhari Sikhs are proud of their devotion and zeal, and they have stood by the Sikhs during the most difficult periods of their history. They derive their major spiritual inspiration from the Adi Guru Granth, and perform most of their household ceremonies according to Sikh rites.' -Dr. Trilochan Singh, 'The Turban and The Sword of the Sikhs,' pg. 189-190. Whilst researching the historic role of the Sahajdharis, the good Doctor would chance upon two manuscripts of Bhai Mani Singh Shahid's 'Sikhan Di Bhagatmala.' Both would have a particular Rehitnamah for Sahajdharis in the appendix named 'Wajabu 'l-Arz.' (These manuscripts are now retained by Central Library Patiala MS No. 2827 and Sikh Reference Library MS No. 7398). In the aftermath of the Khalsa's manifestation, an assembly of Sahajdharis approached the tenth Guru and asked him ten questions as to their deportment. The Guru, in the presence of Bhai Mani Singh Ji, answered them and also advised them that their particular Rehat would assist them in transitioning from Sahajdhari to Amritdhari. 1.) 'Master, we arrange wedlock by requesting Brahmins to perform Vedic rites. The Sikhs say that we must enter wedlock via the Anand as enunciated by the Gurus, and we should refrain from inviting Brahmins. What be thy bidding Master?' Reply (both manuscripts contain the statement that the Guru signed off under each and every one of his answers): 'Foremost wed according to the Anand Rites. However if you still desire, then perform your traditional rites.' 2.) 'Master, how are we to relate to the five repudiated ones i.e. Minas, Dhirmaliyas, Ram Raiyas, Masands and Sirgums (Believed to be Sikhs who refused to accept either the Khalsa Rehit and the retaining of unshorn hair, it also extended to clean-shaven Jain ascetics)?' Reply: 'Have no relation with them in either wedlock, culture and socialization.' Supplementary: 'Master, who are the Sirgum?' Reply: 'Sarevare Jains who are atheists.' Supplementary: 'Our professions bring us into contact with individuals of all hues. How are we to avoid the repudiated ones then?' Reply: 'You are permitted to query as to cult and creed. Furthermore, entrepreneurial relations apart, if your profession compels you to associate with such an individual than perform Ardass for forgiveness.' 3.) 'Master, when our close ones die we shave our heads in mourning. The Sikhs say that this is forbidden as hair is a priceless gift from the Divine. We shall do, only, as you command.' Reply: 'Abstain from shaving your heads and performing the ceremonies of grieving Hindus. Read passages from the Granth, offer Ardass for the departed and hold Langar. However, if customs of foreign lands compel you otherwise than perform Sikh rites first.' 4.) 'On occasion of wedlock we invite Brahmins and offer them food. Oh Master, the Khalsa says that this practice is to be repudiated and food is to be only offered to the Sikhs. Master, we shall accept as you command.' Reply: 'The Guru's Langar is open to all. Offer food with respect and devotion to all irrespective of Caste, Cult and Creed.' 5.) 'Master, when a bridegroom leaves for the wedlock ceremony it is our custom to shave him. What are we to do now?' Reply: 'Those among you who are clean-shaven may utilize scissors of the purpose; abstain from the razor. The Keshadhari Sahajdharis, however, should ensure that their sons have received Amrit Pahul before their marriages.' 6.) 'Master, are we still to take the ashes of our loved ones to the Ganges?' Reply: 'If you desire the Ganges, then so be it. We, though, are not particular about this issue. Many of our valorous Sikhs have attained martyrdom on the field of battle- they have been cremated thereon; for such Sikhs, the battlefield is akin to Kurukshetra. The environs of Amritsar is an equal alternative. The remains of the dead should be placed at the feet of the Sangat.' 7.) 'True Emperor, we are compelled to shave our beards in the courts of the Mughals. What are we to do?' Reply: 'Retain a full beard as the Khalsa does. However if you are under compulsion, then trim your beards. Before participating in the Sangat, though, offer Ardass for this transgression.' 8.) 'How are we to deal with those among us who undertake pilgrimage to Ganges?' Reply: 'Deal with them with compassion- do not humiliate them.' 9.) 'Master, are we not even to have casual meetings with the five repudiated ones?' Reply: 'The door should be kept open for the truly repentant. Be pure and firm in your own commitments, then even casual meetings with them will not harm you. They cause more harm than good by debating on the basis of false doctrine and historicity. We are firm on this.' 10.) 'Master, the Brahmins recited the Garar Purana and the Gyatri mantr(a) at our functions. Now, though, they blatantly refuse saying that unless we live like orthodox Hindus- thread and all- they will not come to us. What are your injunctions on this Master?' Reply: 'Be firm in Sikhi. Repudiate all the rites of the Brahmins and perform Sikh rites; after concluding a reading of the Granth on the occasion of bereavement, listen to an exegesis of the fifth Master's Sahaskriti Salokas. Recite the first Sohilaa of Raag Maru. Prepare Karah Prashad and distribute it in the name of the deceased. The departed will be born a Khalsa in the next life then. You will also be blessed with peace knowing this. There is nothing more precious than the name of the Divine and devotion to the latter. Share your surpluses with the needy. This be the ten commandments to the Sahajdharis.' Below follows an addendum bearing the Guru's signature.

[tisarpanth-blog]

'... the activities and demeanour of Guru Gobind Singh, at the close end of the seventeenth century was precisely such as would arouse in the imagination of the Hindus of Northern and Western India, the visions of the Kalki incarnation of Vishnu, and when he inaugurated the Order of the Khalsa, the whole atmosphere was surcharged with such sentiments of self-esteem and human dignity, that it was rightly interpreted as a new attitude, inconsistent with a docile acceptance by the subject Hindus, of the alien rule of Central Asian Turkish race as standard bearers of Islam.... Exactly twelve hundred years earlier, at the end of the fifth century A.D., when the second Hun invasion of India took place, a powerful king of Central India, Yasodharman, inflicted a heavy defeat on the foreign invaders and proclaimed himself, or was acclaimed, as the promised Messiah, the Kalki but since the Golden Age of the Hindus, undisturbed by the "dirty" mlechha (sic) foreigners, did not dawn as expected, Yasodharman, the Kalki, was soon forgotten, and the hope of the advent of a future Kalki continued stirring the imagination and hopes of the much afflicted Hindus, as did their tribulations under foreign invasions and subjection did not show signs of abatement... Guru Gobind Singh, was naturally aware of the implications of Avtarvad, of which the Kalki doctrine is a stem. He emphatically declared against his identification with Vishnu, saying that, "I never give a thought to Vishnu and his human incarnations such as, Krishna; for though I have heard of them, I do not possess even a passing acquaintance with them."' -S. Kapur Singh, "Parasharprasna," pg. 122-123.