Introductory - Global Sikh Studies

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that it became different to demarcate as to where the one began and the other ended. Altogether these formed a powerful complex, a big Gordiaknot, of social reaction that had to be tackled and cut by any liberal force aiming at social progress. 46
47 CHAPTER V The Fate Of Liberal Trends The orthodox caste order, being constitutionally anti-humanistic, did not allow liberal social trends born of heterodox circles to flourish. The first notable break from the tradition are the Upanisadic precepts. The Upanisads owe their origin either to the Kashatriyas or hermits who were not connected with the priestly class. 1 In any case, these precepts were meant, or expect to be practised, only by a few eligible ones or the recluse in the seclusion of the forest. 2 Thus, this Upanisadic lberalism was confined to an extremely limited circle which was normally cut off from society. There is no indication that it was ever a popular social or religious movement by any standards. As such, it was not of much social consequence. All the same, it was a liberal social trend in so far as it marked an ideological break from the Vedic religion of sacrifice and rituals. 3 But, even this liberal Upanisadic trend, circumscribed as it was from the social point view, did not remain unalloyed for long. The Upanisads were incorporated in the traditional scholastic literature of the Brahmins, but only after these had been hedged around with the very ideology these had sought to controvert. The Upanisadic divinations regarding the deeper realities of the soul and the world were inextricably mixed up with the Mantras and formulae of the Brahmanas, which upheld, or laid down rules, for the performance of sacrifices and ceremonies. ‘Austerities, self control, and rituals are the foundation of the true knowledge contained in the Upanisads; the Vedas are the links, truth is the body.’ 4 ‘All this is true, the rituals which were revealed to the sages and which were connected
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 26 and 27: when it had lost its validity as an
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 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
Page 76 and 77: 76 And the emotional heights that t
Page 78 and 79: 78 and even reputed miracles, were
Page 80: 80 expectations of the down-trodden
Page 83 and 84: 83 followed. These Bhakti sects wer
Page 85 and 86: 85 CHAPTER IX The Sikh Ideology Wha
Page 87 and 88: 87 cumulative result of all the thr
Page 89 and 90: 89 announcement of supreme signific
Page 91 and 92: 91 loves all men, the lowest and th
Page 93 and 94: 93 self-centredness, is at the root
Page 95 and 96: 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
Page 121 and 122:
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
Page 147 and 148:
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
Page 161 and 162:
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
Page 167 and 168:
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.”
Page 173 and 174:
173 In this completely dark night o
Page 175 and 176:
175 how this Sikh revolutionary mis
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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
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189 time in their history. Hunted l
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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
Page 199 and 200:
199 of inspiration, energy and opti
Page 201 and 202:
201 CHAPTER XVI Achievements The ac
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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
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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
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217 vanquished. This contrast in th
Page 219 and 220:
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
Page 227 and 228:
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
Page 233 and 234:
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,
Page 243 and 244:
243
Page 245 and 246:
245 artisans and the craftsmen, i.e
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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
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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
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267 Sikhs supported the Guru on thi
Page 269 and 270:
269 come armed. That is probably, a
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271 the Gurus, and for most part of
Page 273 and 274:
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
Page 279 and 280:
279 (iii) The news-writer, who repo
Page 281 and 282:
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
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,
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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
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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
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358 76-79, 253, 282. Mehar Gul, 58.
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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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Introductory - Global Sikh Studies

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