INSIDE THE GURU'S GATE - Anpere

and took up a discipline to recite hymns from morning to evening.
The outline of the political conditions in Punjab corresponds in the main with
the approach of Sikh historians. 698 In 1756 the Afghan ruler Ahmad Shah Durrani
invaded India for the fourth time and Punjab was annexed to his Empire. As the chief
of Kartarpur, Vadbhag Singh conflicted with the new governor in Lahore (Tahmur
Shah) and his military adjutant in Jalandhar (Nasir Ali) when two traveling Afghan
officers were murdered in Kartarpur. In the hagiography this event forms the prelude
to very hostile relations with the new rulers before the Sikhs, conjointly with the
former Muslim governor of Jalandhar (Adina Beg Khan), defeated and later expelled
the Afghans from Punjab in 1758.
The narration of Vadbhag Singh’s deeds during the invasive years is painted in
salient heroic and devotional color, embroidered with several moral allusions.
Throughout the story he holds the centre stage and all events are performed in relation
to him. He unites the dispersed Sikhs living in forests and commands them on
the battlefield. He is a courageous warrior and the principal political character, sometimes
invested with a surprising retaliatory harshness. When Nasir Ali is captured in
the last battle Vadbhag Singh orders his Sikhs to burn the governor alive, just as he
had burnt down gurdwaras. Simultaneously his character evinces strong sentimental
traits. When he hears about the seducing of women, burning of gurdwaras, killing of
cows and converting of Hindus by the Muslims, his heart becomes so sad that he
cries blood instead of tears. Additionally and above all, he is the ideal Sikh saint,
devoted to gurbani and the Sikh sangat, who acts by divine orders. Vadbhag Singh is
the ideal Sikh saint-soldier personified.
Where the empirical history of Vadbhag Singh more or less dries up ‒ he leaves
Kartarpur for good and resides in the mountains until his death ‒ the hagiography
approaches its narrative climax. After the final defeat over the Durrani army
Vadbhag Singh indulges himself in religious propaganda and social service of the
community. Gurdwaras are reconstructed and courts of Guru Granth Sahib are decorated
again. In the post-war situation, however, evil forces emerge through other
channels and this marks a new beginning of the jivan-sakhi:
In the world at that time hypocrisy, deception, insincerity and sins
were increasing, the demons of sorcery, cemeteries, ghosts and Muslim
spirits spread out. Many people started to play by hitting their heads.
The body gave terrible sounds. 699
After witnessing these sufferings Vadbhag Singh reaches a moral turning point: he
must do something for the welfare of humanity. It is here that the story takes a turn.
698
It is possible to assume the historical existence of Vadbhag Singh, even if the history is relatively
taciturn about his life. See e.g. Gupta 1998. The story of Vadbhag Singh’s defence of
Jalandhar is mentioned in Guru Panth Prakash by Ratan Singh Bhangu (Bhai Vir Singh 1982).
699
Jivan Sakhi Baba Vadbhag Singh Ji Sodhi, p. 57
440
Published on www.anpere.net in May 2008