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SHORT HISTORY OF THE MOVEMENT

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Youngmen’s Nirankari Association . Printed at : BHATIA PRINTERS 1276, Sector 21-B Chandigarh-22

Published by : Secretary, YOUNGMEN'S NIRANKARI ASSOCIATION Sri Nirankari Darbar () Buildings Sector 21-B, Chandigarh-22

1st Edition: 31st January 1972

Price : Rupee one only. SATGURU SAHIB RATTAJI NIRANKARI 25th March 1830—3rd. January, 1909 Photo by Allah Bakhsh. I i* ft

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I 1 4 i tis fcgej’a tfl NIRANKARI MOVEMENT By Sher Singh ‘Sher

? Historical Background : The Nirankari movement is the foremost organi- A sed and messianic struggle in which is the youngest religion of the world. The salient contribu­ tions of this movement to Sikhism cannot be under­ stood in the proper perspective without a brief account of its historical background. Being the youngest in age, the Sikh religion has imbibed ail the good points of the religions which have preceded it. Like the all round awakening of the Europe of the Renaissance period, Sikhism is the product of the Indian Renaissance called 'Bhakti Movement'. It is a striking symbiosis of militancy, spirituality, service \ and sacrifice. If the Historians consider it to be the out- 4 come of the persecution^^ the by the MusNm rulers, in my opinion, it is equally the result of the religio-social atrocities committed by the Hindus on the millions of the downtrodden people of India.

All the fought for social justice, attacking caste system, untouchability and religio-social superio­ rity and segregation, inculcated in the Hindus by the

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Digitized by Panjab Digital Library I www.oaniabdiailib.ora sacerdotal Brahamins. Hence, the Sikh Gurus rightly realized that India could never be streghtened and united as a free nation, unless the society was emanci­ pated from the cluthes of Brahaminism. That is why, ’s first attack was on caste system and religious bigotry as under the influence of these evil forces, no society could be established on the bases of justice, equality and fraternity.

The Guru period of the Sikh pontificate began with the birth of Guru Nanak in 1469 A. D. and ended with the death of . All of the Sikh Apostles contributed to the uplift of the Indian society in general and that of in particular. The land of Punjab had been the door-mat of India, to be tramp­ led first by the North-Western invaders since the very inroads of the Aryans. Therefore, the Sikh Gu rus had to perform an uphill task, as the society was to be purged of numerous disintegrating beliefs and practises from within and was to be invigorated and vitalised with virility to resist and rout the raiders and the invaders from without. The struggle and sacrifices of the Sikh Gurus culminated in the of Guru Gobind Singh, known as 'Sant-Sipahi' (Saint-Soldier), / two opposite forces blended, balanced and melded in the same personality. The Sikh Gurus had to bravely face the injustice, intolerance, callous orthodoxy and outrages at the hands of the Moghul rulers, but none­ theless, they had to measure the strength of their ’ struggle with the reactionary, superstitious and caste- ridden Brahmanism. The society was not only to be

2 reformed but also was to be transformed to be comple­ tely extricated from the Brahaminical sandwich of caste and caprice. So, the personal participation and precedents of the Sikh Gurus, were needed to estab­ lish the new ideology, but the lineage of the Gurus terminated after Guru Gobind Singh. He had boldly and openly challenged the empty Brahmanical ecclesi- asticism and the tyranny of the political power of the Muslims, by founding the Khalsa Panth in 1699 A. D.; the society in which there was no room for castism, untouchability, inequality, superiority and inferiority complexes, use of dissipating intoxicants and narco­ tics, cowardice and cunning. As history bears it out, all the social and religious rites and ceremonies of the Khalsa became separate and distinct from those of the Hindus and doctrinally a new social order was established, absolutely different from the Hindus and the Muslims, though the majority of conservative remained under the influence of Hinduism.

Guru Gobind Singh, the unique personality of world history, died at a very young age, hardly 42, but he also remained engaged in wars, confronting the Moghul and the Hindu enemies and had to sacrifice his father, mother, 4 Sons, thousands of Sikhs and eventually himself.

The period of the Sikh History after his death, became rather more tumultuous and turbulent. Right from the time of the attack of on Sirhind in 1710 A. D. to 1799 A. D., the year in

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Diaitized bv Paniab Diai which Maharaja captured Lahore, the Sikhs had to fight battles almost everyday. They were hunted for their heads* by the Moghuls and had to give up their homes and hearths, for far-flung hide­ outs in marshes, jungles, mountains and deserts. So much so that history described their then Homeland as 'the saddle of the horse'.

Politically, the Sikhs rose from the plight of homeless wanderers and absconders, peregrinating from place to place, to the position of the rulers of Punjab by 1799 A. D. But what about their religious, moral and social life ? All the Sikh scholars who were the contemporaries of Guru Gobind Singh, were either killad in battles or were martyred by the Muslim rulers. No enlightened Sikh was left to write factual history, preach and practise the Sikh way of life among the Sikh masses. Even the Sikh King, Maha­ raja Ranjit Singh, though known to be uniquely the humble servant and donor to the Sikh Gurdawaras, upto their magnificient construction with gilded beautification, was much more under the influence of the Brahamins than under the Sikh priests or granthies and even the fact and date of his baptism according to the Khalsa tenets are not recorded anywhere in history-whether he was actually baptised or not ? The Sikh shrines fell into the hands of the Hindu Sadhus, afterwards called Mahants who led perverted life. So, the Sikhs relapsed to Brahaminsism from which the Sikh Gurus had extricated them after very tough, rough and sacrificial struggles. Their socio-

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www^paniabdiqWb^ i U i M l i t e ft SATGURU SAHIB GURDIT SINGH Jl NIRANKARI 21st August, 1868-26th April, 1947 Photo by Sharma Photographer Jan., 1940

religious and ethical life was on the lowest ebb. Darkness of superstitions had re-enveloped the Sikh society. The so-called, Akalis, , Jathedars and granthies were apparently laden with iron-brace­ lets, quoits, iron-rosaries and simrnas, with somnifer­ ous jingle and clang, but none dared challenge the Brahamins to reinstate 'Gurmatt' or Sikh Maryada' or the codified Sikh conduct of life, as enunciated by Guru Gobind Singh. Hence, some revolutionary 1 luminary was badly needed to dispel the darkness of ignorance and supertition of idolatry and worship of numerous gods and goddesses.

Advent and Evolution of Nirankari Movement : The Nirankari Movement was named after the epithet of Guru Nanak who was called 'Nanak Nirankari', for being the worshipper of the Formless God. The word '' has been used many times in the and even in the Japji, the most known and widely read composition of Guru Nanak, • the word 'Nirankar' is used 5 times, 4 times from pauri 16-19 in the w ords,'Jo Tudh bhavai saee bhali kaar. Toon sada salamat Nirankar/ (0 Lord, whatever you will is good. O Formless God, you are Eternal). It is used for the 5th time in the 37th pauri. as 'Sach Khand wasai Nirankar'. (The Formless God dwells in the world of Truth). This is how the term 'Nirankar' has been used in Japji with which the Guru Granth Sahib begins. The name of this Movement is self- evident and tells that it began to repudiate the endless forms of Hindu pantheon in which God is worshipped

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A through innumerable, empty and expensive rites and rituals involving phisiolatry, idolatry, zoolatry, geolatry, plantolatry, ophiolatry and anthropolatry, on which the Brahamins fattened themselves, but the poor and guileless votaries were robbed of their hard-earned money and other va uable necessaries of life. The Sikhs also became as much easy victims to the Brhamamanical priesthood as the Hindu laity was. From birth to death, no ceremony could be performed without the mediation of Brahamins and that also with large and compulsory donatious and offerings as service-fees. None could dare violate the celebrations of the age-old rites and expensive festivals. Thus the poor were born, lived and died in debt, upto pouring the ashes of their dead in the Ganges, at Haridwar. The idols of Hindu gods and goddesses were installed in the circumambulatory passages (Prakarma) of , Amritsar, Darbar Sahib Tarn Taran, and many other historic Sikh shrines.

Baba Dayal was born on 17th May, 1783 A. D. at Peshawar in Ward Asiyan, Street Kakkaran. So, he was only three years younger to Maharaja Ranjit Singh who was born in 1780 A. D. at Gujranawala. Baba Dayal inherited spiritual devotion and lofty Sikh Ideals from both paternal and maternal sides. His great grand-father named Devi Sahai, grand-father named Gur Sahai and father named Bhai Ram Sahai, originally hailed from Kabul (Afghanistan), and were the scions of Malhotra dhai ghar . They had migrated to Peshawar, where they ran the business of bullion 6

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Digitized by-Panj-ab-Digital Library / www.panjabipg^J^rg exchange. This family had very deep d evotion to the Sikh Gurus for many generations past. They used to visit Amritsar and to pay homage to the Sikh Gurus. Once Devi Sahai visited Anandpur Sahib to have the vision of Guru Gobind Singh where he came across two Sikh devotees named Bhagwan Singh and his son Wasakha Singh. Bhai Bhagwan Singh was the treasurer in the service of Guru Gobind Singh. There developed a very fast friendship between Bhai Bhag­ wan Singh and Devi Sahai. Bhagwan Singh had a manuscript copy of Guru Granth Sahib which he valued most. Wasakha Singh had a son named Milkha Singh and a daughter nick-named Laddiki who was married to Bhai Ram Sahai, the son of Gur Sahai and Grand son of Devi Sahai. Wasakha Singh was so solely devoted to that he gave the manuscript copy of Guru Granth Sahib in dowry to Laddiki which she carried to Peshwar and afterwards donated it to Gurda- wara Bhai Joga Singh. It was Laddiki who bore Baba Dayalr the precursor of the Nirankari Movement. The parents of Baba Dayal were the true Sikhs from the core of their hearts. It is universally acknowledged that mother is the greatest teacher of the world. According to a Jewish saying, God could not be every where and therefore he made mothers. The future destiny of the child is always the image of the influence of the mother. It is said if one wants to reform the world from its errors and vices, one should enlist the qualities of the mothers. A Spanish proverb says that an ounce of mother is worth a pound of clergy. Baba Dayal's father died when he was just a D r Harnam S;n£ih Shan ' 7 p, •... o .1 Project l iv.:$u^-n>r U G C. Ksearch P.cJ^ci o . Sikhis«> 605, Sector 16, Chandigarh. www. pa njabdfgWb. org small child. So, he passed his childhood entirely under the care of his mother who had passed her life from birth to youth in the spiritual and inspiring atmosphere of her ancestors who had the good luck to be benefited by the company of Guru Gobind Singh. She used to rise early in the morning, take bath, bathe her son, Dayal, and go to gurdawara Bhai Joga Singh where she swept the floor, spread the carpets and mats, offered flowers, read the Guru Granth Sahib, served it with the fly-scarer (chaur) and listened to (devotional music). Baba Dayal always accompanied his mother and participated in the service in the gurda­ wara as performed by his mother. He noticed that the Sikhs weie confined only to read, enchant, sing and mutter the 'Word* of the Gurus or Gurbani just like the vedic mantras without understanding them and with­ out caring for acting on them. They lived a Brahma- nical life, absolutely opposed to the teachings of the Sikh Gurus. His mother used to inspire him to rid the people of superstitions and hypocrite ways of life, which Baba Dayal detrmined to do away with in his very boyhood. As God willed, his mother passed away but left the last advice with him that he should un-failingly continue the services at Gurudwara as she had been doing throughout her life, and he maintained his pledge to the end of his earthly existence. After that the entire res­ ponsibility of business fell on his shoulders but he was not a businessman ;n the least and was a religious revolutionary from his very birth. He squared his accounts with his uncles and cousins at Peshawar

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r. ■ > and migrated to Rawalpindi, in 1808 A. D. By this time he had learnt vastly about Sikhism and other religions. He opened a shop of apothecary at Rawal­ pindi and daily used to go to Dharamshala Peshawa- rian to offer his matutinal, nocturnal or vespertinal prayers. His soul was writhing to see the Sikhs so punctilious in outer life of religion, but deeply drown­ ed in idolatry, preformance of saradhs, following Brahamins and serving them with sumptuous dainties, worshipping so many living saints, fakirs and mendi­ cants, belief in the merits of sorcery, necromancy and thaumatology and fear from the evil forces of demo­ nology, death and eschatology. He began to openly preach against 'Man-matt' or Un-matt' (Un-Sikh beliefs and practices) but incurred deadly opposition from the conservative and capricious Sikhs, especi­ ally at the hands of Brahamins and their strong votaries and patrons (jajm ans). His direct attack was on the Brahamins and hypocrite saints who were the root-cause of perversion of society. So, he began to loudly raise his congregational slogan termed 'BOLA' by him in the following words:— 'Pyario Japo Dhan Nirankar, Jo deh dhari sab khwar'.

(0 dear, remember the Wonderful and Formless God, Every-thing in physical form is mortal).

The thundering majority of his following came of the business communities of the Khatris and the

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Digitized Jpy__PamaLDigital Library! of Pothohar, Dhanni, Peshawar, and North-West Frontier Province. So, most of them were shop­ keepers and he exhorted another tenet to them in the words, 'Sach bolo, poora tolo'. (Speak the truth, weigh full). His opposition increased but some well- advised Sikhs began to follow his preaching of believing in only One God called 'Nirankar' (Formless), reading and reciting Gurbani, daily attending the gurdawara services and performing all the rites of life according to the teachings of the Sikh Gurus. Although his following increasad gradually, yet the large majority of Sikhs and Hindus excommun/cated him along with his followers called . So they were compelled to make separate Shrine of Adi Granth called Darbar, wells of drinking water, and were ostracised in matrimonial relations. The things went to such a grave conditon that they were segregated even in the case of cremation-grounds (Shamshan bhumis). They were teased and tortured in many inhumane ways but Baba Dayal did not lose his heart and fearlessly stuck to his guns.

He purchased a piece of land on 3 December, 1851 A. D. for building a separate Shrine, away from the din, dent of opponents and from the city of Rawalpindi to its south-west side where he began his mission unhampered. He was very humble, but prodigally impressive in conversation, argumentation and preaching. So, soon, thousands of Sikhs joined the Nirankari movement. He was married to Mool devi,

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Paniab Diaitat Library / www.panjabdigiiib, org the daughter of Charan Dass, a native of Bhera and had three sons-Sahib Darbara Singh, born on 11 April, 1814, (1st of Baisakh), Baba Bhag Mai, born in 1820, and Shaib Rattan Chand alias Rattaon 25 March, 1830. Baba Dayal challenged the Brahmins even at the time of his marriage; firstly by performing it by the recita­ tion of Gurbani and offering the Sikh Ardas and secondly by doing it in the month of Chetar, the • most ill-omened for the Hindus, in which the marriages are believed to be ill-starred. It is said that the fame of Baba Dayal spread far and wide and Maharaja Ranjit Singh also visited Rawalpindi and paid homage to him. Baba Dayal died on 30 January, 1855 A. D. after appointing his eldest son Baba Darbara Singh, as his successor to continue the mission with clear- cut direction that he would be succeded by Baba Ratta. He emphasised on his relatives and followers not to mourn his death by weeping and dirges, but advised them to recite Gurbani, read the Guru Granth Sahib and pray joyously, thanking Nirankar. He recited whole of and breathed his last after uttering 'Dhan Nirrnkar' 'Sat Nirankar' Jap Nirankar’. His dead body was emersed in the close-by river and ever after that time that spot of the river is f called Dayal sar. ‘

Bada Darbara Singh was more energetic than > his father. He visited different parts of Pothohar and established the centres of his mission at many places and many influential Sikhs became his followers. His

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Digitized bv Paniab Digital Library I www.panjabdmib.om first bold challenge to Brahmins and conservative Sikhs was the performance of the Sikh Anand Marriage of Bhola Singh son of Nihal Singh and Nihali daughter of Wahiguru Singh on 13 March, 1855, which is known to be the first Sikh Anand Marriage of the 19th century. Another important event of his life is worth mentioning here. He went to Amritsar in 1861 but on his way, some Sikhs of the village of Barnali approached him in a congregational assembly (Deewan) at Kala Gujran in the district of Jhelum and told him that the 'Bradri' (Brotherhood) and Brahmins did not allow the permission of the marriage of Bibi Mira Devi and Buta Singh according to the Sikh Anand Marriage. He advised them to reach Amritsar and promised to perform the same in front of Sri Takhat in his own presence. They reached there alongwith their parents but the Jathedar of Akal Thakat and the Head Granthi of Golden Temple, Amritsar, flatly refused the permission of performing the marriage and told them that it could be done within the precincts of Harimandar Sahib only according to the Brahaminical rites. Anyhow Baba Darbara Singh arranged and accomplished it according to the Sikh code, with the recitation of four marriage hymns—Lawaana 'Pheray' (Four respective circumam- bulations around the Guru Granth Sahib). It took place in 1861 A. D. in the Dharamshala of Mahant Dayal Singh as the so-called Jathedar of the Akal Thakat and the Head Granthi of Harmandir Sahib did not permit them to perform that ceremony according

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Digitized frfPanjab Digital Library j www.panjabdigilih.org SATGURU SAHIB HARA SINGH Jl NIRANKARI 20th September, 1887—15th January, 1971 Photo by Mahatta Studio December, 1950

to Gurmatt. This event is an historic achievement of the Nirankari Movement. As a matter of fact it is the Nirankaris who first spread 'Gurmatt' among the Sikh masses and all the other reformatory bodies of the Sikhs, the , the Singh Sabha and the Akalis were the-products of the Impact of the Niran­ karis. The Nirankari scholars' believe and claim that Baba Ram Singh, the founder of move­ ment, Giani Ditt Singh, Giani Thakur Singh and Baba Bikram Singh Bedi, the harbingers of Singh Sabha „ movement, all took lessons from the lead of the Nirankari struggle.

Baba Darbara Singh had 3 sons--Baba Kalyan Singh, Baba Jai Singh and Baba Hari Singh. He was a very impressive and active person and he did the most monumental spade work for the spread of the Nirankari mission. He formulated the Nirankari code of conduct, the four essentials of which are--1) Nirankaris must believe in only One Formless Lord, 2) They must respect and unselfishly serve their parents, 3) They must earn their livelihood by honest and hard labour (Kirat Kami) and 4) They must give up malice, * malevolence, meannese, mischief and misdeeds (Vikaran da tyag), He died on 13 February, 1870 and his younger brother Baba Rattan Chand called Sanib Ratta became the 3rd pontiff of the Nirankaris. He was a Sehajdhari Sikh and was known for his piety and tranquillity of mind. He was a great scholar of Gurmatt and a matchless exegete of the Sikh script-

13 in ­ ures. He performed the duty of oral exegesis of Gurbani among the congregations (Sangat) at Rawal­ pindi for 40 years. One of his important contributions was the construction of the Gurdawara Dayalsar at Rawalpindi in 1895. He earned his livelihood as an apothecary (Pansari) by running the shop opened by his father. He had 2 sons, Baba Gyan Singh and Baba Gurdit Singh. He died on 3rd January, 1909 and his son Sahib Gurdit Singh succeeded him as the 4th Nirakari apostle who was born on 21st August, 1868. He had a very fascinating personality. His influence on his followers was beyond any measure. He was forceful in arguing his point but humble and patient in listening to others. His vocative 'MITRO' (Friends) was his catchword for addressing the congregations. His greatest contribution was the re-construction of Nirankari Darbar in 1922. This was the most exquisite marble building in Pothohar. The Young Men's Nirankari Association was founded under his guidance, inspiration and auspices. He carried on his mission with energy and agility and went to various places of India to give his message: He had 2 sons named Sahib Hara Singh and Baba Sanmukh Singh. Baba Hara Singh was deputed by him in his life time to do missionary work in all the hooks and corners of India. Baba Gurdit Singh died on 26th April, 1947 and was succeeded by Sahib Hara Singh, a wholesale Cloth Merchant, who was born on 20th September, 1887. The news of his ailment spread far and wide and thousands of his

14 devotees came to his sick-bed. His relatives and followers conversed with him about the future of India. It is reported by all who ware present there that he said 'Hun ki ho sakada hai, jo hona si ho gaye ' hai. Thore samen nu hi tuseen ghar-ghat chhode ke ethon chale jayo ge ate koi Sikh Nirankari Darbar wich deeva jagaon wala wi nahl rahega. Jithon takk ho sake apna bacha karo'. (What can be done now ? Whatever was to happen, has happened. All of you will quit your homes and learths soon and no Sikh will remain here even to light a lamp in the Nirankari • Darbar. As far as possible, save yourself). The prophecy of that great soul came true and India was divided into India and Pakistan. The province of Punjab was also divided into 2 parts, Western allotted to West Pakistan and the Eastern Punjab was allotted to India. The communal riots, stabbings, assassina­ tions, arson, plunder, massacre and the exchange of population of millions of Hindus and Sikhs to India and the Muslims to Pakistan, hardly has any parallel in Human history. True it is that today truly there is not a single Sikh at Rawalpindi to light a lamp at - Nirankari Darbar.

Therefore the responsibility of the Nirankari pontificate fell on the shoulders of Baba Hara Singh after 1947 at a very seasoned age. As it has already been mentioned in this paper, almost all the followers of Nirankari Gurus belonged to West Punjab and especially to Pothohar and the surrounding terri-

15 tories. They were entirely the people of business and services, hardly having landed economic holdings. So, they were scattered in whole of India and even to foreign countries and thus the geographical cohesi­ veness was disbanded by the holocast and whirlwind of\he . But still the lamp of the mission of the Nirankaris was kept aglow by Baba Hara Singh, the 5th Nirankari Guru. He settled at Chandigarh, the new capital of Punjab, where he zealo­ usly worked for his faith and the contacts among the uprooted and scattered followers were re-established. The foundation stone of a new Nirankari Darbar was laid down on 2nd February, 1960, the day of Basant Panchami, by Maharaja Yadavindra Singh of Patiala. The assidous attention paid to and the arduons labour put forth for the completion of this magnificient edifice, by Baba Hara Singh, in spite of his old age have become a source of inspiration to millions of people for generations to come. All those people who have come into contact with Baba Hara Singh can never forget his human humility and spiritual height. He daily walked twice to Nirankari Darbar in Sector 21, Chandigarh, joined the morning and evening services there, listened to the recitation of the Granth Sahib and devotional music and served the congre­ gations and the strangers who happened to be there to pass a day or two in the Satguru Dayal Niwas where boarding and lodging are provided free to them. Baba Hara Singh was a man of devotion, depth, diligence and dexterity, proved in whatever task he under took in life. He was a very handsome

16 Photo Photo by Baba Avtar Singb Feb . 1951. SATGURU SAHIB HARA SINGH Jl With BABA GURBAKHSH SINGH NIRANKARI

pjgjtfJMbjary / www.panjabdigilib. org Digitized and healthy figure, with a tall stature, fair complexion and chiselled out sharp physiognomic features. The most burning desire of his life was to seethe Niran- kari Darbar at Chandigarh completed. But alas ! he seriously fell ill in the winter of 1970 and was operated on for enlarged prostate in the Victoria Jublee Hospital, Amritsar, where his second son Dr. Man Singh Nirankari worked as the Madical Superintendent- * cum-Professor and Head of the Department of Opthal- mology, Medical College, Amritsar. As the invisible hand of nature worked, the condition of Baba Hara Singh deteriorated day by day inspite of the best medical facilities available. His relatives, friends followers, doctors attending him, all were suprised to observe him always calm and undisturbed even in the most unbearable pangs and twinges of pain. Whosoever went to his hospital-bed to ask him about his health, he politely, humbly and sweetly replied with folded hands; 'Dhan Nirankar, mein bilkull theak haan' (Glory to the Formless One, I am absolutely all right). The doctors expressed the case as hopeless several times during his confinement to bed but he always encouraged and solaced the * visitors with the above mentioned reply. All of his relatives came to Amritsar and remained near him for several days. He said nothing of the domestic attach­ ments of the world but whenever he uttered some­ thing, he remembered the task of the completion of the building of the Nirankari Darbar. He remained conscious upto the very last moment when his soul

/ 17 took wings to heaven. His last words were couched in a brief prayer of hardly a single sentence...... #Dhan Nlrankar; hey , meri Sadh Sangat de charnan naal ban aawe." (Glory to the Formless Lord: May I abide by the feet of the holy congregations) Then he consciously closed his eyes and soujourned to 'Sachkhand’ the Eternal World of Truth about which Guru Nanak has said in Japji, 'Sach Khand wase Nirankar'.

Thus he joined the Eternal Light of the Lord at 10.05 a.m. on 15th January, 1971. His mortal body was taken to Chandigarh where it was creamated on 16th January, 1971 at 2.30 p. m. within the precincts of the Nirankari Darbar, according to Gurmatt, in the presence of thousands of aggrieved devotees. Many important personalities paid tributes to him, and expressed grief over the loss which concerns not only the Sikhs, not only the Punjab, not only India but whole of the world which badly needs the reformers like him and especially so in the present age of brutal and material pursuits blinded by the moral crisis. He had 4 sons, Baba Gurbakhsh Singh (Businessman) Dr. Man Singh Nirankari, Baba Avtar Singh (Industrialist) and Baba Surinder Singh, (Flight Engineer in Air India) besides, three living daughters and many grand-children His widow wife Maya Wanti is alive in much sounder health than her age. He died at the ripe age of 83 years and 4 months. Being the sixth Nirankari apostle and the

18 eldest among the brothers, Baba Gurbaksh Singh has truly imbibed the attributes of his father and is very simple in living, veracious, humble in manners, unassuming in deportment and sweet in speech. It is immenesely hoped that he will continue the light of the lamp which he has inherited from his holy father.

I am not a follower of this Nirankari Movement * and am a staunch and baptised Singh of Guru Gobind Singh, but humanity and honesty compel me to speak the truth. Those who saw him after his demise, realized that he expired undisturbed and unfirghtened by death. I was one of those persons who lit his pyre and can never forget in my life the deepest impression which was made on thousands of mourners by calmness, peace and effulgence at the time of cremation when the people were chanting dexological hymns of Gurbani and were saying to one another, "Have his last vision (darshan). He was really a great spiritualist."

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