Introductory - Global Sikh Studies

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reactionary forces in the saddle. It opened the way for the Bourgeois
Republic itself to melt into monarchy via the Directorate and the
Consulate.
The high price paid by the Sikh Revolution is an open book. The
contrast between the French Revolution and the Sikh Revolution in
this respect is not a contrast between the courage of the French
revolutionaries and that of the Khalsa. The difference is due to the
clear perception of the revolutionary aims and the revolutionary means.
The Khalsa had that perception whereas the sans-culottes and the
other revolutionary forces in the French Revolution lacked that. The
difference is also due to the intensity with which the Khalsa leadership
and the rank and file had committed themselves to the revolutionary
cause. In fact, those alone could remain in the Khalsa who were
prepared to sacrifice their lives; because it was an ‘open revolution’
which admitted of no camouflage or retreat.
(d) Political Power
When the Khalsa captured political power for the first time under
Banda, as already quoted, ‘the lowest of low in Indian estimation’
were appointed rulers, and Bir Singh, a man of low origin, was made
the first governor of the territory the Khalsa occupied. 48c In the Missal
period, ordinary peasants, shepherds (Tara Singh Gaiba) 49 , village
menials (carpenters) and distillers (a despised caste) became the leaders.
There was not one from castes higher than these. The common
peasantry of the land suddenly attained the political power. 50 Forster
writes : ‘The civil and military government of the Siques, before a
common interest had ceased to actuate its operations, was conducted
by general and limited assemblies, which presided over the different
departments of the state. 51 Even when feudalistic tendencies had
started setting in the Missal system, there were ‘at no stage of Sikh
feudal history, a haughty noblesse, as in Rajputana or a medieval
Europe... The Punjab system was not feudal in the European sense.
The all-prevading sense of brotherhood and a super-added theocratic
outlook would not, atleast in theory, allow distinctions of rank.’ 51a The
leaders of the Missals were more de jure than de factor chiefs, because their
followers were mostly friends and volunteers who regarded themselves