Introductory - Global Sikh Studies

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146 a division having taken place, or of even an argument having been advanced, on account of the distinctions of castes, clans or tribes. It is this egalitarian tradition which governed the development of the <strong>Sikh</strong> movement, which we have now to consider.
147 CHAPTER XIII Armed Struggle — Its Development The <strong>Sikh</strong> movement, as seen, had an egalitarian political mission. In order to achieve this objective, the movement needed a plebian base as well as a military organization of people politically motivated by that mission. Both these tasks were of formidable dimensions, because the caste ideology and the caste system had never allowed the political aspirations of the masses to germinate. They never even conceived the idea of capturing political power for their own interests and at their own initiative. The caste ideology had indoctrinated them to follow blindly the ruling castes. The reaction of the caste society to Muslim political and religious domination makes it clear. 1. How the Caste Society Reacted The growth of the caste system and the caste society was a gradual process. This process of expansion was not done in one sweep. Different tribes, clans and communities were assimilated in the caste society at widely separated periods of history. It was not incumbent on the affiliated groups to accept the caste ideology in its entirety. So long as the affiliated group did not disturb the overall framework of the caste order, and refrainded from a few of the acts absolutely abhorrent to Hinduism, e.g. beef-eating, it could even retain its previous customs and usages. Of course, the group or groups could be affiliated only as a part of some old caste, or as a new caste. Individuals, as individuals, found no place in that society. The more one conformed to the established caste norms, the better the social position one got in the caste hierarchy. All this led to the formation of a patchwork type of society, with widely varying patterns of caste norms and usages.
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CHAPTER 1 Introductory The Sikh mov
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and a major factor having a great b
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5 CHAPTER II The Caste And The Clas
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the nature of these so-called Egypt
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caste order. In their case the reas
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own womenfolk strongly highlights t
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one direction only, viz., of downgr
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15 CHAPTER III The Directive Force
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17 designs of ornaments, of article
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20 reborn into Aryan-hood, viz., th
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outstanding feature of Buddhism is
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political ascendancy over a long pe
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when it had lost its validity as an
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28 a) Pre-eminence of Caste Status
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30 were self-revealed texts. Had th
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32 inviolability of the laws laid d
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34 In very few cases only are we li
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36 exceptional favours; but the one
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38 is stigmatized as a degrading oc
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40 hindered the development of any
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42 We have mentioned that the key t
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44 and voiding; of washing, rinsing
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that it became different to demarca
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48 with the Vedic Mantras’. 5 ‘
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50 Aryans in the pre-Vedic period.
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52 of the Sudra reached its climax
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All the same, social inequality was
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56 vouched for in the sacred Hindu
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58 CHAPTER VI The Caste Society, Is
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60 But, the exclusive allegiance to
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62 memories of their homeland, from
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64 doing so, they are often influen
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66 The Muslims, however, spread ove
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68 shake of completely even upto no
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70 CHAPTER VII The Radical Bhakti I
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72 than a mere call was needed. But
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74 glance at the events that led to
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76 And the emotional heights that t
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78 and even reputed miracles, were
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80 expectations of the down-trodden
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83 followed. These Bhakti sects wer
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85 CHAPTER IX The Sikh Ideology Wha
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87 cumulative result of all the thr
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89 announcement of supreme signific
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91 loves all men, the lowest and th
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93 self-centredness, is at the root
Page 95 and 96: 95 whatsoever. The cumulative resul
Page 97 and 98: 97 If all these go to the hell, the
Page 99 and 100: 99 life. In principle there could b
Page 101 and 102: 101 Singh expired with Wahiguru (Go
Page 103 and 104: 103 CHAPTER X The Sikh Panth In vie
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Page 107 and 108: 107 form or the other. The Buddhist
Page 109 and 110: 109 message to others. In addition,
Page 111 and 112: 111 spirit, the doctrine, the tenet
Page 113 and 114: 113 the shaping of any such traditi
Page 115 and 116: 115 CHAPTER XI Egalitarian Society
Page 117 and 118: 117 not to the king. 2a Between a h
Page 119 and 120: 119 times, a major achievement of G
Page 121 and 122: 121 The Guru anointed him with his
Page 123 and 124: 123 sequence of the Sikh doctrines
Page 125 and 126: 125 Here we have good independent t
Page 127 and 128: 127 castes ranging from Brahmins to
Page 129 and 130: 129 selves, marriage outside the cl
Page 131 and 132: 131 classes. No wonder the Plato’
Page 133 and 134: 133 Secondly, as we have said, the
Page 135 and 136: 135 is reflected by the fact that t
Page 137 and 138: 137 hatred or class war; for this w
Page 139 and 140: 139 still persist in creating diffi
Page 141 and 142: 141 The drums will beat at every do
Page 143 and 144: 143 trained in the use of arrows. T
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Page 149 and 150: 149 able to usurp political power p
Page 151 and 152: 151 Hindus patriotism consists in a
Page 153 and 154: 153 2. Preliminary Stage The Khatri
Page 155 and 156: 155 was supreme in both field. The
Page 157 and 158: 157 them was that they were require
Page 159 and 160: 159 and hence challenged the Sharia
Page 161 and 162: 161 But, Jahangir held different vi
Page 163 and 164: 163 Sikh Panth before Jahangir came
Page 165 and 166: 165 round him ‘who were satisfied
Page 167 and 168: 167 and the attendant circumstance
Page 169 and 170: 169 emphatic were the Gurus in matt
Page 171 and 172: 171 And extirpating all tyrants.”
Page 173 and 174: 173 In this completely dark night o
Page 175 and 176: 175 how this Sikh revolutionary mis
Page 177 and 178: 177 4. Khalsa as an instrument of R
Page 179 and 180: 179 Singh, the Guru cautioned him t
Page 181 and 182: 181 From beginning to end, I reveal
Page 183 and 184: 183 Upananya ceremony, they were no
Page 185 and 186: 185 After his military successes, B
Page 187 and 188: 187 advantages of terrain and a sec
Page 189 and 190: 189 time in their history. Hunted l
Page 191 and 192: 191 to do was to cut off their hair
Page 193 and 194: 193 of the unflinching faith in the
Page 195 and 196: 195 Guru went to the battlefield to
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197 order to wean him away from the
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199 of inspiration, energy and opti
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201 CHAPTER XVI Achievements The ac
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203 of India, taken over from the H
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205 Ramgarhias. Even today they for
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207 Rajputs will not allow inferior
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209 off the miasma of touch polluti
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211 him home. Arrived there, the} s
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213 CHAPTER XVII The Rajputs, the M
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215 individual of the ruling caste
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217 vanquished. This contrast in th
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219 circumstances which favoured th
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221 of a Maratha national state. Bu
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223 not bear his name. This show th
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225 an illusion. It also takes a un
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227 the Gurus, also in their letter
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229 priestly caste. There was no sc
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231 of Islam, which had no caste ba
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233 represent their order at Versai
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235 culottes.’ 32 The Gironde suc
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237 ideals embodied in the Guru Gra
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239 reactionary forces in the saddl
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241 Revolution, they believed that,
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243
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245 artisans and the craftsmen, i.e
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247 CHAPTER XIX CHARACTERIZATION 1.
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249 the Sikh movement, because its
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251 revolutionary maintained the hi
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253 revolts by lower castes in a va
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255 in 1789. Obviously, such a radi
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257 freedom and capturing political
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259 remind us that revolutions—as
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261 religion.’ The Guru wanted to
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263 forward his aims and ideals, he
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265 2. The Impact of Jat Cultural P
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267 Sikhs supported the Guru on thi
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269 come armed. That is probably, a
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271 the Gurus, and for most part of
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273 From the time of Guru Har Rai t
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275 symbols? Further, whether the f
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277 caste (e.g. Sandhu, Sidhu, Gill
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279 (iii) The news-writer, who repo
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281 the combination of objective co
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283 soms Bhaktas is doubt. The Sikh
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285 in following them…. The Mukta
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287 Ceaser what is Ceasor’s. The
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289 Sikh Gurus were not only social
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291 Singh Sabha movement merely res
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293 Appendix C Some Aspects of the
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295 He whose mind loveth to conside
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297 Those sinners ever wander in ev
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299 Sayeth Nanak : “He, who Reali
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301 You wear necklaces, put sacrifi
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303 Thousands upon thousands of god
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305 (Guru Granth, p. 39; trans. by
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307 wicked, in the battle-field Tho
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309 References CHAPTER I Introducto
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311 42 Senart, pp. 51-2 43 Bharatiy
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313 16 Ibid 17 Muir: I.A., Vol. 6 (
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315 90 Hutton, p. 71 91 Senart, p.
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317 52 Ibid 53 Alberuni’s India,
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319 5 Ibid, p. 360 6 Ibid, p. 1323
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321 8 Janamsakhi, Walaitwali, Sakhi
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323 11 Bhai Gurdas: Var One, Pauris
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325 79 Irvine, W. : Later Mughals,
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327 22 Ibid, p. 469 23 Ibid, p. 368
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329 22 Tuzuk-e-Jahangiri, Persian p
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331 66 Ibid, p. 301 67 Guru Granth.
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333 45a Forster, Vol. i, p. 329 46
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335 12. Bhangu, p. 202. I2a Max Web
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337 31 Ghurye, p. 11 32 Ranade, M.
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340 taken from the MSS. of the pers
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342 19 Chahar Gulzar-i-Shujai, 545a
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344 51. Ibbetson, sec. 424; Gazette
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346 Barth, A. 1963. Religions of In
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348 Hasrat, Bikramjit (ed.) 1970. P
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350 New Delhi. Ministry of Informat
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352 Janamsakhi, Bhai Bala Edited by
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354 186,214, 220, 263, 267,269. ] 2
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356 Grierson, 77, 79. Griffths, ] 2
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358 76-79, 253, 282. Mehar Gul, 58.
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360 227, 271, 274. Singh Sabha Move
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2 SERIES IN SIKH HISTORY AND CULTUR
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In India, on the other hand, the pl
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6 REFERENCES 1. Nizami, Khaliq Ahma
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Introductory - Global Sikh Studies

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