Introductory - Global Sikh Studies

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when it had lost its validity as an actual fact of life and to arrest the process of racial admixture when it had proceeded very far. No less deliberate an effort was needed to uproot the well-established religious and political authority of Buddhism in such a thorough manner. 26
27 CHAPTER IV The Caste Ideology, Its Ideologues And The Institution 1. The Ideology The fundamental assumption of the caste ideology is that ‘Men were not -as for classical Confucianism - in principle equal, but for every unequal’. 1 They were so by birth, and ‘were as unlike as man and animal’. 2 It has to be clearly grasped that this inequality between man and man was in principle, and not merely the result of a gap between man’s aspirations and practice that is the common failing of all human organizations, religious or social. Permanent human inequality by birth is the summum bonum of the officially declared Brahmanical ideology. This forms the very basis of its social order. Instead of being akin to a universal father, God himself was made the author of unequal Varans. Prajapati created him (the Sudra) as the slave of other castes. 2a Moreover, He was the God of the Aryans only, from whom the Sudras were excluded. ‘Everyone cannot obtain this (for the gods do not associate every man), but only an Arya, a Brahmin, or a Kshatriya, or a Vaisya, for these alone can sacrifice. Nor should one talk with everybody (for Gods do not talk with everybody) but only with an Arya.’ 3 Order and rank of the castes is eternal (according to doctrine) as the course of the stars and the difference between animal species and the human race.’ 4 Therefore, the key to the caste system is the pre-eminence given by it to the caste status; and the key to the pre-eminence gained by the caste status is the sanction it received from the orthodox scriptures, ritualism, old tradition and custom. The last three also had a religious sanction and sanctity.
Page 1 and 2: CHAPTER 1 Introductory The Sikh mov
Page 3 and 4: and a major factor having a great b
Page 5 and 6: 5 CHAPTER II The Caste And The Clas
Page 7 and 8: the nature of these so-called Egypt
Page 9 and 10: caste order. In their case the reas
Page 11 and 12: own womenfolk strongly highlights t
Page 13 and 14: one direction only, viz., of downgr
Page 15 and 16: 15 CHAPTER III The Directive Force
Page 17 and 18: 17 designs of ornaments, of article
Page 20 and 21: 20 reborn into Aryan-hood, viz., th
Page 22 and 23: outstanding feature of Buddhism is
Page 24 and 25: political ascendancy over a long pe
Page 28 and 29: 28 a) Pre-eminence of Caste Status
Page 30 and 31: 30 were self-revealed texts. Had th
Page 32 and 33: 32 inviolability of the laws laid d
Page 34 and 35: 34 In very few cases only are we li
Page 36 and 37: 36 exceptional favours; but the one
Page 38 and 39: 38 is stigmatized as a degrading oc
Page 40 and 41: 40 hindered the development of any
Page 42 and 43: 42 We have mentioned that the key t
Page 44 and 45: 44 and voiding; of washing, rinsing
Page 46 and 47: that it became different to demarca
Page 48 and 49: 48 with the Vedic Mantras’. 5 ‘
Page 50 and 51: 50 Aryans in the pre-Vedic period.
Page 52 and 53: 52 of the Sudra reached its climax
Page 54 and 55: All the same, social inequality was
Page 56 and 57: 56 vouched for in the sacred Hindu
Page 58 and 59: 58 CHAPTER VI The Caste Society, Is
Page 60 and 61: 60 But, the exclusive allegiance to
Page 62 and 63: 62 memories of their homeland, from
Page 64 and 65: 64 doing so, they are often influen
Page 66 and 67: 66 The Muslims, however, spread ove
Page 68 and 69: 68 shake of completely even upto no
Page 70 and 71: 70 CHAPTER VII The Radical Bhakti I
Page 72 and 73: 72 than a mere call was needed. But
Page 74 and 75: 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
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95 whatsoever. The cumulative resul
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97 If all these go to the hell, the
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99 life. In principle there could b
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101 Singh expired with Wahiguru (Go
Page 103 and 104:
103 CHAPTER X The Sikh Panth In vie
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105 (Vishnu) and Mahesh (Shivas).
Page 107 and 108:
107 form or the other. The Buddhist
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109 message to others. In addition,
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111 spirit, the doctrine, the tenet
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113 the shaping of any such traditi
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115 CHAPTER XI Egalitarian Society
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117 not to the king. 2a Between a h
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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
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125 Here we have good independent t
Page 127 and 128:
127 castes ranging from Brahmins to
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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
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143 trained in the use of arrows. T
Page 145 and 146:
145 Muslim rulers; not out of world
Page 147 and 148:
147 CHAPTER XIII Armed Struggle —
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
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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
Page 197 and 198:
197 order to wean him away from the
Page 199 and 200:
199 of inspiration, energy and opti
Page 201 and 202:
201 CHAPTER XVI Achievements The ac
Page 203 and 204:
203 of India, taken over from the H
Page 205 and 206:
205 Ramgarhias. Even today they for
Page 207 and 208:
207 Rajputs will not allow inferior
Page 209 and 210:
209 off the miasma of touch polluti
Page 211 and 212:
211 him home. Arrived there, the} s
Page 213 and 214:
213 CHAPTER XVII The Rajputs, the M
Page 215 and 216:
215 individual of the ruling caste
Page 217 and 218:
217 vanquished. This contrast in th
Page 219 and 220:
219 circumstances which favoured th
Page 221 and 222:
221 of a Maratha national state. Bu
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223 not bear his name. This show th
Page 225 and 226:
225 an illusion. It also takes a un
Page 227 and 228:
227 the Gurus, also in their letter
Page 229 and 230:
229 priestly caste. There was no sc
Page 231 and 232:
231 of Islam, which had no caste ba
Page 233 and 234:
233 represent their order at Versai
Page 235 and 236:
235 culottes.’ 32 The Gironde suc
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237 ideals embodied in the Guru Gra
Page 239 and 240:
239 reactionary forces in the saddl
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241 Revolution, they believed that,
Page 243 and 244:
243
Page 245 and 246:
245 artisans and the craftsmen, i.e
Page 247 and 248:
247 CHAPTER XIX CHARACTERIZATION 1.
Page 249 and 250:
249 the Sikh movement, because its
Page 251 and 252:
251 revolutionary maintained the hi
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253 revolts by lower castes in a va
Page 255 and 256:
255 in 1789. Obviously, such a radi
Page 257 and 258:
257 freedom and capturing political
Page 259 and 260:
259 remind us that revolutions—as
Page 261 and 262:
261 religion.’ The Guru wanted to
Page 263 and 264:
263 forward his aims and ideals, he
Page 265 and 266:
265 2. The Impact of Jat Cultural P
Page 267 and 268:
267 Sikhs supported the Guru on thi
Page 269 and 270:
269 come armed. That is probably, a
Page 271 and 272:
271 the Gurus, and for most part of
Page 273 and 274:
273 From the time of Guru Har Rai t
Page 275 and 276:
275 symbols? Further, whether the f
Page 277 and 278:
277 caste (e.g. Sandhu, Sidhu, Gill
Page 279 and 280:
279 (iii) The news-writer, who repo
Page 281 and 282:
281 the combination of objective co
Page 283 and 284:
283 soms Bhaktas is doubt. The Sikh
Page 285 and 286:
285 in following them…. The Mukta
Page 287 and 288:
287 Ceaser what is Ceasor’s. The
Page 289 and 290:
289 Sikh Gurus were not only social
Page 291 and 292:
291 Singh Sabha movement merely res
Page 293 and 294:
293 Appendix C Some Aspects of the
Page 295 and 296:
295 He whose mind loveth to conside
Page 297 and 298:
297 Those sinners ever wander in ev
Page 299 and 300:
299 Sayeth Nanak : “He, who Reali
Page 301 and 302:
301 You wear necklaces, put sacrifi
Page 303 and 304:
303 Thousands upon thousands of god
Page 305 and 306:
305 (Guru Granth, p. 39; trans. by
Page 307 and 308:
307 wicked, in the battle-field Tho
Page 309 and 310:
309 References CHAPTER I Introducto
Page 311 and 312:
311 42 Senart, pp. 51-2 43 Bharatiy
Page 313 and 314:
313 16 Ibid 17 Muir: I.A., Vol. 6 (
Page 315 and 316:
315 90 Hutton, p. 71 91 Senart, p.
Page 317 and 318:
317 52 Ibid 53 Alberuni’s India,
Page 319 and 320:
319 5 Ibid, p. 360 6 Ibid, p. 1323
Page 321 and 322:
321 8 Janamsakhi, Walaitwali, Sakhi
Page 323 and 324:
323 11 Bhai Gurdas: Var One, Pauris
Page 325 and 326:
325 79 Irvine, W. : Later Mughals,
Page 327 and 328:
327 22 Ibid, p. 469 23 Ibid, p. 368
Page 329 and 330:
329 22 Tuzuk-e-Jahangiri, Persian p
Page 331 and 332:
331 66 Ibid, p. 301 67 Guru Granth.
Page 333 and 334:
333 45a Forster, Vol. i, p. 329 46
Page 335 and 336:
335 12. Bhangu, p. 202. I2a Max Web
Page 337:
337 31 Ghurye, p. 11 32 Ranade, M.
Page 340 and 341:
340 taken from the MSS. of the pers
Page 342 and 343:
342 19 Chahar Gulzar-i-Shujai, 545a
Page 344 and 345:
344 51. Ibbetson, sec. 424; Gazette
Page 346 and 347:
346 Barth, A. 1963. Religions of In
Page 348 and 349:
348 Hasrat, Bikramjit (ed.) 1970. P
Page 350 and 351:
350 New Delhi. Ministry of Informat
Page 352 and 353:
352 Janamsakhi, Bhai Bala Edited by
Page 354 and 355:
354 186,214, 220, 263, 267,269. ] 2
Page 356 and 357:
356 Grierson, 77, 79. Griffths, ] 2
Page 358 and 359:
358 76-79, 253, 282. Mehar Gul, 58.
Page 360 and 361:
360 227, 271, 274. Singh Sabha Move
Page 362 and 363:
2 SERIES IN SIKH HISTORY AND CULTUR
Page 364 and 365:
In India, on the other hand, the pl
Page 366 and 367:
6 REFERENCES 1. Nizami, Khaliq Ahma
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