Introductory - Global Sikh Studies

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280 only the Sikhs Jats, whose visits to Kiratpur or Anandpur to pay their respects to the Guru were very short and occassional? 3. Response to Economic Problems It has also been suggested that the militarization of the Sikh movement was the result of the economic pressures. Agrarian troubles were no doubt one of the factors for the downfall of the Mughal empire. Religious persecution of non-Muslisms was another reason. Rattan Singh Bhangu has not ignored the fact that those who were oppressed by the state or the administration joined the Khalsa. But the question is, why, in the Punjab, the Khalsa alone became the centre of resistance? Why did the Kashmiri Pandits travel all the way to Anandpur? Why did the Jats of Haryana, who were in no way less oppressed, build no resistance on their own? If economic causes or religious persecution alone, without an ideology, an oriented leadership and an organization, could give rise to movements, then there should have been a general revolt throughout the length and breadth of the country. But nothing of the kind happened. There were, in broad terms, four types of peasant upheavals. Firstly there were the uprisings which the common exploited peasants undertook on their own. These were sporadic and unorganised, and instead of bearing any fruit invited further oppression and misery. Secondly, there were peasant revolts built around the leadership of Zamindars, as distinguished from Jagirdars, which were localized affairs. These when successful either served the personal ends of the local Zamindars or ended merely in plunderings. If the Zamindars could unite for a common purpose, they would have become a force to reckon with, because the total number of their armed retainers, as estimated by Abul-Fazl, was 44 Lakhs. The third category was the successful revolt of Bharatpur Jats on caste lines, where Jats fought as Jats. It had only the limited objective of establishing the rule of a Jat family. The fourth category comprised the Satnami revolt and the Sikh movement, wherein, along wit the peasants, the other lower castes also played a major role. Here also, the Satnami revolt was in the nature of an ephemeral flareup. It collapsed suddenly and did not carry on any sustained struggle, because it lacked preplanned objectives and a determined leadership. It was only in the Sikh movement that we find
281 the combination of objective conditions with a distinct ideology, clearcut revolutionary aims to be achieved, and an inspired and determined leadership. This is the reason why its course and character were different from those of others and lasted for over three generations even after the demise of Guru Gobind Singh. The responses to economic problems were, thus, not uniform. It is, therefore, idle to trace the source of a revolutionary movement, divorced from it ideology and leadership, to sheer economic causes.
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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
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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
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103 CHAPTER X The Sikh Panth In vie
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105 (Vishnu) and Mahesh (Shivas).
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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
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121 The Guru anointed him with his
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123 sequence of the Sikh doctrines
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125 Here we have good independent t
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127 castes ranging from Brahmins to
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129 selves, marriage outside the cl
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131 classes. No wonder the Plato’
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133 Secondly, as we have said, the
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135 is reflected by the fact that t
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137 hatred or class war; for this w
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139 still persist in creating diffi
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141 The drums will beat at every do
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143 trained in the use of arrows. T
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145 Muslim rulers; not out of world
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147 CHAPTER XIII Armed Struggle —
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149 able to usurp political power p
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151 Hindus patriotism consists in a
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153 2. Preliminary Stage The Khatri
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155 was supreme in both field. The
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157 them was that they were require
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159 and hence challenged the Sharia
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161 But, Jahangir held different vi
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163 Sikh Panth before Jahangir came
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165 round him ‘who were satisfied
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167 and the attendant circumstance
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169 emphatic were the Gurus in matt
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171 And extirpating all tyrants.”
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173 In this completely dark night o
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175 how this Sikh revolutionary mis
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177 4. Khalsa as an instrument of R
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179 Singh, the Guru cautioned him t
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181 From beginning to end, I reveal
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183 Upananya ceremony, they were no
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185 After his military successes, B
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187 advantages of terrain and a sec
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189 time in their history. Hunted l
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191 to do was to cut off their hair
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193 of the unflinching faith in the
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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
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
Page 237 and 238: 237 ideals embodied in the Guru Gra
Page 239 and 240: 239 reactionary forces in the saddl
Page 241 and 242: 241 Revolution, they believed that,
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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
Page 253 and 254: 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: 279 (iii) The news-writer, who repo
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
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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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