India's
Saint-Soldiers - Birth of the Khalsa
By Dr. Ajay Chrungoo
The
nation celeberated the tercentenary of the Khalsa on Baisakhi this year. On this
day, Guru Gobind Singh, the tenth Sikh Guru founded the Khalsa-a brotherhood of
saint-soldiers. They were to wield the sword to protect virtue against vice and
to put an end to the intolerant religious policy of Mughals represented by
Aurangzeb. Guru Govind Singh was of the view that the forces of intolerance and
tyranny can be countered only by reinvigorating the faith and inculcating
fighting spirit among the people.
PATRIOTIC
ROLE
Ideas of
patriotism and martyrdom inculcated by Guru Govind Singh, the prophet of
resistance has left a chequered legacy. The Sikhs have been in the forefront of
the country's freedom struggle and acted as the sword-arm of India's defence
after 1947. When the Britishers came, the Sikhs were the last to lay down the
arms. They were also the first to raise the banner of revolt against them.
The two
major anti-British movements of 1920s-Ghadarite movement of Komagata Maru fame
and the Gurudwara Reform movement were exclusively Sikh movements and shook the
foundations of the colonialist empire. In these struggles four hundred Sikhs
lost their lives, about two hundred were maimed andanother thirty thousand
arrested. Out of 2,175 patriots who gave their lives for India's freedom, 1557
were Sikhs. During the anti-colonialist struggle 2446 Indians were banished to
Kala Pani, out of this 2147 were Sikhs. 127 martyrs were hanged and among these
92 were Sikhs.
KASHMIRI
PANDITS AND SIKH GURUS
This
historic moment of tercentenary is an occasion for exiled Kashmiri Pandits to
rededicate themselves to the ideals of Sikh gurus and express their gratitude
for saving their faith. Only those communities who remember their saviours,
survive in history.
In 1669,
the bigoted Mughal ruler Aurangzeb unleashed a policy of religious persecution
against non-Muslims. This caused large-scale demoralisation and fear among the
people. Seeing all this Guru Tegh Bahadur, the prophet of reassurance felt the
need to rekindle their crest fallen spirits. During 1673 and 1674 Guru Tegh
Bahadur undertook intensive work in the Malwa and Bangar areas, inspiring people
with confidence and encouraging them to face all odds and difficulties. This was
his silent but sure protest against Aurangzeb's aggressive policy of
persecution. Thousands of them came to have his holy darshan and to receive his
message of courage and hope embodied in the dictum, 'Fear not, nor give fear to
others'. The people of Northern India, particularly the Hindus, found their
natural saviour in the person of Guru Tegh, Bahadur. He became the symbol of
India's civilisational resistance at that time. After reawakening the people's
spirits, Guru finally retired to his headquarters, Chak Nanaki, presently called
Anandpur Sahib.
On May
25, 1675 a band of sixteen Chief Brahmins of Kashmir, under the leadership of
Pandit Kripa Ram Dutt reached Anandpur Sahib to seek his intervention. The
Mughal Governor Iftikhar Khan had ordered them to covert or face death. It was
in Gurudwara Manji Sahib that Guru heard their tale of woe and went into pensive
mood. Deeply moved by their appeal, the Guru pondered a while and then announced
his decision that he would even sacrifice his life for the protection of their
faith. The Guru had been keenly watching the grave situation enveloping the
country in the wake of Aurangzeb's policy of religious persecution. He was
convinced that only his martyrdom can stem this tide.
Why
Kashmiri Pandits sought the intervention of only Guru Tegh Bahadur has remained
a subject of much curiosity. Though the impact of religious persecution was felt
all over India but only on the issue of Kashmiri Pandits' persecution Guru
decided to undertake the supreme sacrifice. This has also aroused much interest
among serious students of Indian civilisation.
Though it
must be admitted that Kashmiri Pandits approached Guru Tegh
Bahadur
for immediate succuour, but its implications were far reaching. Much before
Pandit Kripa Ram's mission to Anandpur Sahib, Pandit spiritual leaders and the
Sikh Gurus had been in intimate contact and shared their ideas in the spiritual
realm. Pandit Kripa Ram was no stranger to the Durbar of Sikh Gurus. He was a
descendent of Pandit Brahm Das, who had met Guru Nanak in Mattan. Kripa Ram had
known the Ninth Guru and also taught Sanskrit classics to the young Gobind Rai.
During the reign of Jehangir, Guru Hargobind came to Srinagar and met Kashmiri
saintess Mata Bagh Bari, who lived at Rainawari. It is interesting that Mata
Bagya Bari's spiritual interaction with the sixth Sikh Guru is so well-preserved
in the Sikh religious tradition. In Pandit tradition Mata Bagya Bari is a
reference model for the highest attainment of spiritual merit. In their daily
discourse, Pandits often refer, 'Zan Chhak Bagya Bhad' Translated into English,
it means 'As if you are Bagya Bari'. Why Kashmiri Pandits approached Guru Tegh
Bahadur can be explained by the fact that they were in desperate search for a
centre of resistance, which would recognise the civilisational challenges
overtaking the country then.
And by
appealing to the Sikh Guru, they were subtly conveying to the countrymen that
this was the only credible and competent institution, which could overtake this
gigantic task. Secondly, Kashmir Pandits had been feeling natural affinity with
the Sikh Gurus. They empathised with the egalitarian ideas of Sikh Gurus and
maintained regular contact with them right since the times of Guru Nanak.
Kashmiri Hindu society had rejected the caste rigidity that characterised the
Indian society. Long sway of Buddhism and the non-dualistic Shaivism had totally
undermined the caste system and made Kashmir a casteless society Ideas of Sikh
Gurus thus looked so natural to them.
Guru Gegh
Bahadur recognised the importance of preserving the civilisational centre in
Kashmir. Its collapse, he felt would have grave impact on the future of
civilisation struggle in rest of India. Kashmiri Hindus had provided
intellectual and spiritual leadership to Hindus of India. Benaras Brahmins to
whom Aurangzeb had approached first for conversion told him that they could take
a decision only if Kashmir Brahmins accepted it. Seeking intervention of Guru
Tegh Bahadur by Kashmiri Pandits and Gurus supreme sacrifice-the real impact of
these two events in the evolution of Khalsa has yet to be fathomed.
About
this, the renowned Sikh scholar, Fauja Singh writes, 'the appeal of the Kashmiri
Pandits for help, coming towards the end, played a decesive role in so far as it
helped the Guru in making his final resolve on the issue. However, from the
manner in which the circumstances shaped themselves and finally led to the
crucial point, it may be clear that the issues involved were wider and deeper
than the compassion for a few woe-stricken Brahmins of a disant area'. Guru
Gobind Singh's statement in his famous composition, Bachitar Natak, on the
martyrdom of his father reads as follows--
The Lord
(Guru Tegh Bahadur) protected their paste-mark and sacred thread,
And
performed a mighty deed in the Kali Age. To protect the holy he spared no pains;
Gave his head but uttered not a groan. For the protection of dharma He did this
noble deed; Gave up his head but not his ideal. Guru Tegh Bahadur's martyrdom
for protecting the faith of Pandits made him a messiah for Pandit Kripa Ram and
his other companions. They settled down In Anandpur Sahib for good. Pandit Kripa
Ram was later baptised by Guru Govind Singh. He gave his life heroically
fighting the treacherous Mughal forces at Chamkaur along with Guru Gobind
Singh's two elder sons.Later, in another battle at Muktsar, Keshav Bhat, a
Kashmiri Pandit was one among those forty Brahmins, who fought alongside Guru
Govind Singh and achieved martyrdom.
Guru was
so moved by their heroism that he named them MUKTAS and himsel performed their
last rites. Much of the information about the events of these times have been
chronicled by immigrant Kashmiri Pandits. Their accounts called as Bhatta Vahis
(Pandits' accounts) have been carried from generation to generation by Punjab's
balladeers until these were recorded in the last century.
RISE OF
KHALSA
Guru Tegh
Bahadur's martyrdom had far-reaching political effects. The Mughals had, not
long after, to face stiff resistance from the Sikhs. Sikh opposition contributed
significantly to the collapse of the Mughal empire. After the martyrdom of his
father, Guru Gobind Singh, took several concrete steps to give a new orientation
to the Sikh community. As a true soldier of the people and conscious of the role
he had to play in the aftermath of ninth Guru's martyrdom, Guru Gobind Singh did
not get overwhelmed by his tragic loss. Guru's public execution had outraged the
Indians. From near and far they moved to Anandpur Sahib to be with the young
Guru. They looked to him as the promised saviour and the man of the hour.
A soldier
of destiny, the tenth Guru started consolidating his resources and began
building an army of saint-soldiers among his people. He gave a clarion call to
all the Sikhs on the Baisakhi fair in 1699. Several thousand Sikhs came to
participate in the fair in response to the Guru's call. He created the Khalsa in
1699 after baptising the 'Panj Pyara' (Five beloved ones) and asking them in
turn to baptise himself. It was really a psychological feat of transformation of
the community as also of democratising the religious authority, which had
earlier vested in the personality of the Guru exclusively. Personal Guruship
ended with his death and Guruship came to be vested in the scriptures and the
Panth. After the creation of Khalsa, out of the fourteen battles they fought
against the well-disciplined imperial army, not less than twelve times they
defeated the enemy convincingly. In his struggle against intolerance,
Guru
Gobind Singh suffered grievious losses personally. His father was martyred and
mother died in captivity. Two of his sons met their end fighting single-handedly
against heavy odds. His two younger sons were walled-in alive. Nowhere in
history has any leader given so much personal sacrifice. Aurangzeb ultimately
decided to invite Guru Gobind Singh for reconcilation.
Guru sent
him a letter known as Zafar Nama, the Epistle of victory. In it he described
Aurangzeb as faithless and irreligious. Guru told him, 'what if my four sons
have been killed, I live to take their revenge. It's no herosim to extinguish a
few sparks. You have only excited a devastating fire. You have the pride of your
empire, while I am proud of the kingdom of God. You must not forget that this
world is like a caravan sarai and one must leave it sooner or later..' This
disarmed Aurangzeb and he was forced to remove all restrictions on Guru. It is
said that Aurangzeb then took to his bed and died soon thereafter The writer is
the chairman of Political Affairs Committee of Panun Kashmir.
Source: Kashmir
Sentinel
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