NIRMAL PANTH PARDIPIKA AS a SOURCE of NIRMALA HISTORY Sarita Rana

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International Journal of Advance Research, IJOAR .org Volume 1, Issue 9, September2013, Online: ISSN 2320-9119

A MANUSCRIPT NIRMAL PANTH PARDIPIKA AS A SOURCE OF NIRMALA HISTORY Sarita Rana

* Head, Assistant Professor, P.G.Department, Dasmesh Girls College, Mukerian Punjab. Email: [email protected] : [email protected]

ABSTRACT

Sikhism had never been monolithic in its history of over five hundred years.

Nirmal Panth Pardipika is a rare work having considerable historical value for grasping the Nirmala Sikh tradition as it was perceived by Giani Gian Singh.

KeyWords

Sikhism, Sikh Gurus, Guru Nanak Dev University, Vedants

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INTRODUCTION:

Sikhism had never been monolithic in its history of over five hundred years. There were several dissentions in early Sikhism which emerged during 16th and 17th centuries. The early Sikh dissenters and their followers generally cropped up due to their conflict with the Sikh Gurus over the issue of succession. They include the Udasis , the Minas , the Dhirmaliās and the Rām Raiyās. Significantly in 19th century, Giani Gian Singh found more than a dozen, major or minor, Sikh religious denominations in and outside the Punjab, including the Handalis or the Niranjanis, the Gangushahis, the

Nirmalās, the Sewa Panthis , the Hira Dasis and the Gulab Dasis . Among all these sectarian groups, only the Udasis and the Nirmalās flourished more during the 18th and early 19th centuries. Being a Nirmala Sikh scholar, Giani Gian Singh took keen interest in the history of Nirmala Sikhs besides giving narrative accounts of the other Sikh religious groups. He is one of the eminent Sikh scholars of the 19th century who has written more than a dozen works1 including his Nirmal Panth Pardipika in Braj2 which highlights his views on the Nirmala Sikh tradition, its doctrine and literature. Inder Singh Chakravarti,3 the prominent Namdhari Sikh intellectual of the 20th century, has simply published its text in 1962 A.D.which will be compared with the litho copy (original) available in Bhai Gurdas Library (Rare Book Section) of Guru Nanak Dev University, Amritsar.4

The Sikh historiography remained limited to verse, upto the last decade of 19th century and took a significant turn when history began to be written in prose. Giani Gian Singh was invariably the founder of such historiography. He was perhaps the last to follow this tradition and the first to make the beginnings of writing Sikh history in prose. His Twarikh Guru Khalsa may be mentioned in this context. So, his contribution as the foremost writer of Sikh history in prose can‟t be denied. The author of Nirmal Panth Pardipika, Giani Gian Singh, claims himself to be the descendant of the dynasty of a famous Rajput ruler, Prithvi Raj Chauhan and his brother Rai Bhira. He refers to the several villages inhabited by his ancestors in the Malwa IJOAR© 2013 http://www.ijoar.org

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 3 3 region. According to him, his ancestors, popularly known as Dullats, embraced Sikhism and many of them later on became the Khalsa Sikhs and served the Khalsa Panth of Guru Gobind Singh. Born at Longowal in 1822 A.D in the house of Bhag Singh, he belonged to the fourth generation of the pedigree of Bhai Mani Singh. He was deeply influenced by his mother Desan, who shaped his way of life. After having learnt Gurmukhi from Bhai Bhola Singh and Sanskrit from Pandit Atma Ram, Giani Gian Singh travelled from place to place to disseminate his wide learning. In 1857 A.D, he had a contact with Pandit Tara Singh Narotam, a renowned scholar of the Nirmala Sikh tradition. Pandit Tara Singh Narotam is perhaps the first Sikh Scholar, who has given a detailed account of the historical Sikh shrines.5 In his twenties, he joined the Dera of Gulab Singh Nirmala at Patiala and gained some knowledge of the Sikh Literature. He also got education in Sanskrit and Vedic Literature from Amritsar and Banaras. Under the influence of Nirmala Tradition, he himself had established a Nirmala Dera at Patiala known as Dharam Dhuja. He stayed at this place for a very long period. In 1875 A.D., he became Sri Mahant of the Nirmal Panchayati Akhara at Haridwar after the death of his predecessor Mahant Kuberia.6 Giani Gian Singh is known to have helped Tara Singh in preparing the Lexican of the Guru Granth Sahib and his well known work Guru Girarath Kosh. Giani Gian Singh launched his own distinguished career as a Sikh scholar with the publication of his Panth Parkash, the history of the Sikhs in Braj. During the period of Singh Sabhas, he wrote history of the Sikh Gurus and the Khalsa Panth which reflected his perceptions of the Sikh past. He breathed his last in 1921 A.D, leaving behind his intellectual acumen. Giani Gian Singh had strong affiliation with the Nirmal Sikh tradition. He expresses his deep indebtedness to Pandit Tara Singh Narotam whom he considered as his literary giant and spiritual mentor. He also feels beholden to Mahant Vir Singh of the famous Nirmala establishment known as Dera Baba Gandha Singh at Barnala. At the same time, as he was a baptized Sikh, he had a deep reverence for the Sikh Gurus and the heroic deeds of the Sikh Panth. He was an eye witness to the rise and fall of the Sikh Empire. In short, he lived for the period of nearly a century (1822-1921A.D) witnessing a political change and

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 4 4 period of Sikh resurgence which certainly influenced his ideas and perceptions for writing the past history of the Sikhs and their shrines as well as the history of Sikh sects including the Nirmalas. Significantly enough, the modern historians of the Punjab have invariably used the works of Giani Gian Singh for various purposes.

Nirmal Panth Pardipika is a rare work having considerable historical value for grasping the Nirmala Sikh tradition as it was perceived by Giani Gian Singh. Significantly, it is perhaps the earliest and obviously the most significant work on the Nirmalās, whose historical origin is attributed to Guru Gobind Singh. In his work, Giani Gian Singh has clearly stated that the Nirmala Sikhs generally remained celibates throughout their lives and worked as missionaries. The proposed attempt is intended to bring to light the rare source on the history of the Nirmalās in general and an important piece of Sikh literature of the 19th century in particular. The Nirmalas or brings to light the controversy regarding the historical origins of the Nirmalas which most probably arose during the late 19the century. Hence there are conflicting views of the Nirmala and non-Nirmala writers have been found and analysed. The issue of historical origin of the Nirmalas is highly debatable which most probably arose during the late 19th century. John Malcom was perhaps the first British historian of Sikhs who has made a brief reference to the Nirmalas in his work. He wrote this work during the first half of 19th century and according to him, Nirmalas constituted „a learned class of the sikhs‟ having very peaceful habits.7 After him in 1830 A.D., H.H Wilson found them as „able expounders of the Vedants Philosophy‟ giving some references to their beliefs and practices as well.8 Then J.D Cunnigham, a very famous early 19th century British historian of the Sikhs, has mentioned more than a dozen denominations, castes and groups among the Sikhs including Nirmalas.9 Towards close to the 19th century, some other British administrators like H.A. Rose and Denzil Ibbetson have made a significant reference to Nirmalas historical background and clear that the sect was founded by Guru Gobind Singh.10 In the accounts of the Nirmalas, many other British or western writers of the

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Sikhs in early 20th century, such as A.H. Bingley and Major A.E. Barstow have followed their predecessors.11 Mahant Ganesha Singh wrote Nirmal Bhushan or Itihas Nirmal Bekh in 1937 A.D. The purpose of his work was not very different from Giani Gian Singh‟s Nirmal Panth Pardipika. In his book he claims that the Bekh (order) of the Nirmalas was the oldest one founded by Guru Nanak himself. He also clear that the identity as well as antiquity of the Nirmalas was being misunderstood by many particularly the Nihang Singhs. According to him Nirmal Panth founded by Guru Nanak, flourished more during the pontificate of Guru Gobind Singh.12 In order to prove his claim, he has invariably quoted the lines from various sources in which the word „Nirmal‟ or „Nirmal Panth‟ is found as an evidence of the antiquity of his faith. He refers to Var Bhai Bhagirath, Pauri 33;13 to Gurbilas Patshahi Chevin, (1718 A.D.); to Varan Bhai Gurdas; Var I, pauri 45;14 and finally to the works of Santokh Singh and Giani Gian Singh.15 The evidence which both Giani Gian Singh and Mahant Ganesha Singh have cited in support of their arguments is very largely from the bani of Sikh Gurus in Adi Granth and Varan Bhai Gurdas to claim that Guru Nanak continued the Nirmal Panth by nominating Lehna (Guru Angad) as his disciple successor.16 Furthermore he has discussed the testimony of one of the Bhattis, named Mathura, who has aulogized the „Nirmal Bhekh‟ as very distinct or different from any other of its kind.17 Several other references from Adi Granth in which the word „Nirmal‟ or „Nirmale‟ occurs, have too been used as an evidence in support of their claim.Besides this author claims that the word „Nirmal‟ used totally in Sri Guru Granth Sahib at 127 times.18 In this way the writer of Nirmal Panth Pardipika clearly stated that Nirmal Panth was founded by Guru Nanak. Guru Nanak, after examining Guru Angad Dev Spiritually and religious bestowed on him spiritual throne. Furthermore, the late 19th century Nirmala view of their origin even does not find support in their earliest known literary works. In his Mokh Panth Parkash written in 1787 A.D; Pandit Gulab Singh has made a reference to Guru Gobind and his Sikhs divided by him into two categories: those who had restorted to arms for self-defense or the armed Khalsa of the Guru and those who undertook the missionary work of the Sikh Panth as Nirmalas.19 If we see the view of the

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 6 6 modern Sikh scholars, such as Bhai Kahn Singh Nabha, Teja Singh and Khushwant Singh all were belief that they were the followers of Guru Gobind Singh. However, it does not appear to be correct that Guru Nanak was the founder of Nirmala order. Had it been so, he would have appointed one of the Nirmalas as his successor with definite instructions to preach and propagate the way of life recommended by the Nirmalas. Unlike the Nirmalas, Guru Nanak did not believe in asceticism. The former generally led life of celibacy and recommended it to others, while all the Gurus neither felt the need to observe it themselves nor asked their followers to tow this line of thinking. The Sikh Gurus never entertained the idea of supporting oneself by taking alms, whereas the Nirmalas did so until they established their own free Kitchen in 1789 A.D at Haridwar.20 All the references about the words „Nirmala‟ and „Nirmal Panth‟ in Adi Granth purport that the path adopted by Guru Nanak was Nirmal, i.e., without impurity and the person who uttered his name was „pure‟. This interpretation has generally been accepted by Nirmala scholars.21 The fact is that Guru Gobind Singh started the institution of the Nirmalas. Guru Gobind Singh wanted his followers not only to train in soldierly arts but also to cultivate letters. Especially during his stay at Paonta on the bank of River Yamuna, from 1685 to 1688 A.D, he had engaged a number of scholars to translate Sanskrit classics into current Braj and Punjabi, in order to bring them with in easy reach of the less educated laity. Guru Gobind Singh once asked one of these scholars, Pandit Raghunath, to teach Sikhs Sanskrit. The latter politely excused himself on the plea that Sanskrit was devabhasa, language of the gods, and could not be taught to Sudras, i.e. members of the low castes.22 To even this caste bias Guru Gobind Singh sent five of his Sikhs to Varanasi, the highest seat of Hindu classical learning in those days.23 According to Bhai Kahn Singh Nabha, Guru Gobind Singh sent five of his disciples (Ram Singh, Karam Singh, Ganda Singh, Vir Singh and Sobha Singh) to Banaras to collect material on Lord Krishna for the purpose of writing his „Krishan-Avtar‟.24 These Sikhs put on Hindu Sadhu‟s dress and went to Banaras.25

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They stayed there for seven years and Pandit Sat Anand (Satyanand) taught them Sanskrit.26 During this period the Sikhs studied the Vedas, Puranas, Upnishadas and Samritis etc.27 On their return to Anandpur, the Guru allowed them to take baptism and to be his Khalsa Singhs and therefore, conferred upon the tittle of the Nirmala. It may be added that the first five Nirmalas were all non-Brahmans, writes G.S. Ghurye.28 Teja singh, does not treat the Nirmalas as a separate sect of the Sikhs, according to him Nirmalas were the integral part of the mainstream of Sikhism.29 But Khushwant Singh presented a different view that they were the followers of Guru Gobind Singh, yet they were inclined more towards the traditional Hindu way of life of the Brahmcharya.30 Thus Guru Gobind Singh in a way, improved upon the Muslim and Hindu theological background by making Sikhism more secular. With the birth of Nirmalas the supremacy and Vanity of the Hindu Pandits suffered a serious set back. They could no longer enjoy a place of pride in the Sikh society. The Nirmalas devoted themselves to the popularization of the Vedants and the philosophization of Sikhism. As official theologians and philosophers of the new creed, they wrote extensively, not confining themselves to religion only but also history and biography.31 After returning from Banaras Guru Gobind Singh entrusted to their care another batch of Sikhs to be trained.32 He got many Sanskrit epics translated by the Nirmalas scholars which were lost at the time of leaving Anandpur.33 In 1699, Guru Gobind Singh created the Khalsa and also initiated the Nirmalas into it by administering them „Pahul of Khanda‟, as the wanted to abolish social distinctions. According to Giani Gian singh and Kavi Santokh Singh, the „five beloveds’ (Panj Pyaras) who offered themselves for the supreme sacrifice, were all the Nirmalas because they were celibate and we don‟t hear about their Scions.34 But this assumption does not seem to be correct. All the five „Pyaras’ got married and were having their families.35 On the whole, the view is that the Nirmalas were instituted by Guru Gobind Singh in order to provide theological and philosophical background to the Sikh faith. In this way Rai Jasbir Singh and B.S. Nanda are very critical of the Nirmala view of their past. They have examined almost all the evidence cited by the Nirmala writers in support of their view that they were followers of Guru Nanak. They made a reference to the pattas

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 8 8 or deeds relating to the revenue-free land-grants of the Nirmalas as well as their literary works compiled during 18th century, in order to show that the Nirmalas and several of their establishments were found well established in the pre-misal period. A few Nirmala Mahants were considered to be contemporaries of Guru Gobind Singh.36 The brief survey of historical writings on the Sikhs clearly shows that the Nirmalas find either an occasional or a causal reference as a class of the learned Sikh missionaries founded by Guru Gobind Singh.

III

We have only three major sources which talked about the history of the deras of Nirmala. First one is Nirmal Panth Pardipika by Giani Gian Singh, second Nirmal Bhushan/Itihas Nirmal Bekh by Mahant Ganesha Singh and third is Nirmal Panth Darshan by Mahant Dyal Singh which was divided into four parts. Mahants Ganesha Singh and Mahant Dyal Singh both were excepted that the Nirmal Panth was founded by Guru Nanak.37 The Nirmala tradition gradually began to flourish during the period of Sikh rule in terms of its religious centres called deras of Akharas. State patronage to the Nirmalas, their missionary work as propagandists of the sikh faith as well as their learning and educational activity has resulted into the growth and proliferation of their centres on a fairly large scale during the late 18th and early 19th centuries. These centres were known variously as the deras or akharas, the dharamshalas and the gurudwaras which were mostly found in Doaba and Malwa region. After the evacuation of Anandpur in 1705, the Nirmala preachers went to different places outside the Punjab, particularly to Haridvar, Allahbad and Varanasi where they established centres of learning that exist to this day Kankhal, near Haridvar, Pakki Sangat at Allahabad and Chetan Math and Chhoti Sangat at Varanasi. When, during the second half of the 18th Century, the Sikhs established their sway over the Punjab, some of the Nirmala saints came back here and founded at different places centres which were liberally endowed by Sikh chiefs. According to Giani Gian Singh, there were ten bakhshishes or religious orders of the Nirmalas, which had been „gifted‟ or blessed by Guru Gobind Singh himself to some of his Sikhs at different times and places in different historical contexts.38 Giani Gian IJOAR© 2013 http://www.ijoar.org

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Singh is claimed to be the bakhshish of those five Sikhs, who, on the refusal of Pandit Ragunath to teach Sanskrit to the Sikhs at Paonta, were sent by the Guru to Banaras in 1686 A.D. to acquaint themselves with the knowledge of ancient Indian thought and philosophy.39 In this context, Khushwant Singh also agreed that, “the twelve years at Anandpur were also full of intellectual activity Gobind selected five of the most scholarly of his disciples and sent them to Benres to learn Sanskrit and the Hindu religious texts to be better able to interpret the writing of the Guru which were full of allusions to Hindu Mythology and philosophy. These five began the school of sikh theologians known as the Nirmalas (Unsullied).40 State patronage to the Nirmalas, their missionary work as propagandists of the sikh faith as well as their learning and educational activity had resulted into the growth and proliferation of their centers on a fairly large scale during the late 18th and 19th centuries. These centers were known variously as the deras or akharas, the dharmsalas and the gurdwaras, and they were found scattered over almost all the Doaba and the Malwa region of the Punjab. They have also established their deras in other state like such as Banaras, Haridwar (kankhal) and Kurukshtra. The information provided by Gian singh regarding the akharas of the Nirmala sect is useful for the purpose of research as it is based on the important official documents like sanads and agreements. Nirmalas in the Punjab, first of all, were found attached to the place of Anandpur, the birth place of the khalsa of Guru Gobind Singh. Outside the Punjab the earliest known centre with which they were found associated was Chetan Math at Banaras in Uttar Pradesh. Bhai Dargaha Singh Nirmala is known to have established his centre at Kankhal (Haridwar) on the very premises of a sikh shrine in 1710 A.D., immediately after the death of Guru Gobind Singh.41 It is also based on the official document signed by one Ahamd Khan Rohala.42 Similarly, there were some other important centers of the Nirmalas found established at such of Pilgrimage. Giani Gian Singh states that the first Nirmala akharas at Kankhal was established with the collaborated efforts of the Rajas of Patiala, Nabha and Jind states. On the eve of the establishment of this Akhara, a code of conduct was prepared by chief known as Dastur-

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 10 10 ul-Amal.43 In British rule, some of the Nirmala centers were found established. The number of such centres, however, was not very large and by the mid of 19th century, the Nirmalas were,thus found in possession of various centres of small and large size, both towns and cities as well as in the counter side. The Dera of Bhai Punjab Singh at Khadur Sahib in Amritsar District is perhaps the earliest one known to us. The Nirmalas believe that Punjab Singh took baptism from the Panj-Piaras of Guru Gobind Singh on the eve of creation of his Khalsa Raucha Singh, his great –grand disciple, is well known for his missionary work.44 While giving an account of the Nirmala Akhara named Dera Baba Gandha Singh in Barnala, Giani Gian Singh has relied on the Sanad or the official document signed by Bibi Pardhan, the daughter of Baba Ala Singh of Patiala in 1752 A.D.45 In Twarikh Sri Amritsar,Giani Gian Singh has also made references to the Nirmala dharmsalas and bungas found established in the city. Bunga Kahn Singh Nirmala, Bunga Sant Joga Singh and Bunga Jassa Singh were those of the Nirmalas among various other bungas of the sikh chiefs situated on the precincts of the Golden Temple of the Sikhs.46 The major dharmsalas of the Nirmalas include the dharmsala of Bhai Nikka Singh and Bhai Bal Singh.47 The Nirmala establishment found established in considerable numbers in the later British district of Punjab such as Lahore, Multan, Gujranwala, Sheikhupura, Lyallpur, Peshawar and Sialkot. A.H.Bingley noted that in early decades of the 20th century they were found well represented in the districts of Amritsar, Ferozpur, Ambala, Patiala, and Faridkot.48Denzil Ibbeston also found that the Nirmalas have a high reputation for morality,and used to be much respected at Amritsar ; They were governed by a council known as the Akharas which makes periodical visitations of the Nirmala Socities though out the Panjab. According to him there were 500 Deras in Amritsar and 300 in Jalandhar.49 Regarding Bunga Nirmalian,it was thought to be the oldest which was founded by Koir Singh in 1822 A.D. It was situated near the premises of the Golden Temple. In 1822 A.D. this sect was succeeded by Mahant Ran Singh who looked after it in a very befitting manner.50 In 1843 A.D. Joga Singh was succeeded it. Ran Singh also won the heart of people by virtue of its social and religious benedictions showered on his

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 11 11 followers. In 20th century, Mal Singh, one of its Mahant was given imprisonment the time of Guru ka Begh Morcha. Later on he was designated to be the president of Nirmala Mahan Mandal Punjab.51 Dera Jhabran was acquired great fame and significance with in the religious precinct of Nirmal Dera. It was Thakur Dyal Singh one of the Mahants; who started the fundamental institution of the Sikhs in the shape of Langer and Pangat.52 Mahant Mishra Singh, who was a holy person no mean repute established chownk Lachhman Sar at Amritsar. Previously the Mahant of this Dera was Sant Mishra Singh who dominate Rattan Singh as his disciple and who propagator the principles of Sikhism. Later it was he, who founded the Nirmal Mahan Mandal and become its first president. Besides bungas, deras, dharmsalas and akharas, the Nirmalas were the proud possessions of various Sikh Gurdwaras. Giani Gian Singh and Pandit Tara Singh Narotam, who were the famous scholars of Nirmalas have given adequate references to some Sikh shirnes which were being powered by the Nirmala Mahant in the Districts of Lahore and Gurdaspur towards the close of 19th and early decades of 20th centuries.53 The Nirmala establishments were also played a very vital role for imparting indigenous education to the people in and outside the Punjab. Religious education was the essential part of these centers and Gurmukhi sacred Sikh scriptures were taught in these Sanskrit Pathsalas.54In this religious context the Chhettar Dera in Chowk Karori Mal at Amritsar was very famous and providing shelter to needy Sadhs or the travelers.55 On the whole, the concern of these Nirmal Deras was to teach and preach the Sikh ideas, beliefs, and practices, as they were considered to be the able expounders of the Vadanta philosophy. In these centers the main task is to imparting Sanskrit education .Outside of Punjab Paryag and Haridwar was very famous for this religious education.56 Giani Gian Singh also discussed in Nirmal Panth Pardipika that Barnala, Adamval, Hariki etc. still have the Dera of some Jagirdars or some unknown Nirmalas who have the hundred years or two hundred years of the legacy of their ancestors. And he also made reference the perusal of scriptures(Pothis) of Karam Vipak, Parbodh Chander Natak and Mokh Panth Parkash(written in 1753 A.D.,1760 A.D.,and 1787A.D.) respectively Sada Singh, Chala of Pandit Chet Singh, prepared the exposition of Sugamsar Chanderika in 1767 A.D. at Chetan Math at Banaras.57

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Bhai Mani Singh has edited Japji Sahib, Vaar Assa, Sidh Ghost and the Vaars of Bhai Gurdas to be followed by Nihal Singh who gave his critical analysis of Japji Sahib which he translated into Sanskrit in 1795 A.D.58 Later on, in the 20th century,Some Nirmala Scholars like Mahant Ganesha Singh of Dera Atar Jamian and Mahant Hari Singh of the Dera Gali Bagh wali in Amritsar were found keenly involved in Nirmala Journalism. Nirmala-Patar was edited by Mahant Ganesha Singh. Similarly, Mahant Hari Singh was the editor or PunjabVad and Nirmal Udesh, which still is found in circulation as a very popular periodical of the Nirmalas.59 The role of the Nirmala Establishments in socio-cultural history of Punjab becomes very clear and essential. They played very vital role in the field of religion, philosophy, indigenous education, literature and measures of public welfare. On the whole, Moreover the monastic life of the Nirmalas in their deras and akharas, and their strict adherence to their own rituals, rites and ceremonies, which gradually creeped into the Sikh shrines, controlled and managed by them under the colonial rule, was quite contrary to the Sikh view (way) of life as a whole. Furthermore, in their attitude towards outward appearance, the Nirmalas themselves were not uniform. Not all of them strictly observed the practice of keeping Kesh uncut hair. Generally, they wore geru (Saffron) coloured clothes. Significantly, in his Nirmal Panth Pardipika (1891), Giani Gian Singh has sought santification of this dress code by stating that Guru Gobind Singh himself handed over the guru coloured dress to his first five Nirmalas. Generally, thought they were Keshadharis, but they did not strictly follow the militant traditions of Guru Gobind Singh.

Studies of the private collections of Persian documents relating to the madad-i-muash or revenue free-land grants of the Mughal and Sikh times by B.N. Goswamy and J.S. Grewal have not only attracted the attention of modern researchers to a new category of evidence, but have also inspired them to initiate a new trend in the historiography of medieval Punjab.60 Indu Banga in her work Agrarian System of the Sikhs had made a very detailed study of the dharmarth lands of the various Sikhs and non-Sikh religious granths grantees during the late 18th and early 19th century Punjab.61 IJOAR© 2013 http://www.ijoar.org

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In the same line Sulakhan Singh has made an exclusive study of the Udasis under Sikh rule devoting a complete chapter to the nature and extent of their dharmarth land and cash grants.62 Asha wadhwa has also studied the comparative position of the nature and extent of the dharmarth lands of the vaishnavas or the Bairagis under the Mughal and the Sikh rulers.63 Indu Banga has given great variety of dharmarth and their extent under sikh rule, in her work and clearly stated that individuals and institutions belonging to the sikh faith were the largest recipients of such grants.64 In the mid of 18th century, the early Sikh rulers had started extending state patronage to the various Sikh non-Sikh. But Nirmalas in the beginning were reluctant to accept revenue free land grants of the Sikh ruling classes partly perhaps because of their indifferent attitude towards state. Surprisingly enough; Indu Banga‟s view is that the revenue free land grants of the Nirmala Sadhs were as „numerous and extensive‟ as those of the Udasis.65 Her view, however, does not find support in the documentary evidence available on the dharmarth lands of both the Udasis and the Nirmalas. In case of the Udasis, unpublished documentary evidence is available in abundance in the revenue records of the Sikh and early British rulers.66 Sulakhan Singh in his study of the dharmarth lands of the Udasis and their establishments has even shown that among the various strictly speaking Sikh religious grantees, they enjoyed the maximum state patronage of the Sikh rulers amounting over two lacs per annum.67 On the other hand, in case of the Nirmalas, sufficient archival material is not available partly perhaps because of their reluctance to accept the revenue free land grants of the Sikh rulers. On the whole, therefore, in the light of this uneven evidence available in both the cares and the difference in their attitude towards state patronage, its is very difficult to uphold her assertion about the extent of patronage enjoyed by the Nirmalas in comparsion to the Udasis during the late 18th and early 19th century Punjab. In Nirmal Panth Pardipika, Giani Gian Singh has made several references to the revenue free land grants of the Nirmalas and their establishments in and outside the Punjab during the 18th and early 19th centuries. The Dera of Bhai Dargah Singh Nirmala, established by him outside the Punjab at Kankhal in 1710 A.D. is known to have enjoyed

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 14 14 land-grants of both the Sikhs and non-Sikh rulers. As a sense of gratitude Rai Ahmed give them the legal documents (Sanad) of the land of their choice in 1726 A.D. as a token of his thanks. The same land is now in the possession of Mahant Gulab Singh. Unfortunately, persons like Maharaja of Patiala, the Queen Sadha Kaur, Jamadar Khushal Singh and Mai Mangala etc. have converted that land into Havalis. However that acquired land is popularly known as Bara Dargarh Singh.68 Later on, Mahant Banka Singh of this dera, is said to have received the grant of two villages from Rani Sada Kaur, daughter-in-law of Jai Singh Ghanayia.69 After the death of Mahant Bhola Singh, this land-grant was resumed by the British during the late 19th century. The Dera is also said to have enjoyed land-grants from Jamadar Khushal Singh and the Maharaja of Patiala.70 According to Giani Gian Singh such Nirmala Saints entertained in themselves the qualities of renunciation and asceticism. And when the Sikhs came into power innumerable Jagirs were awarded to them. But these Saints avoided taking material things: Zar, Zoro and Zamin. Infact Sardar Amar Singh Bugga transferred the Patta of Sujanpur to Lakha Singh Nirmala in 1764 A.D., but Lakha Singh declined to accept this material offer. The legal writings of that Patta is still available in that Dera.71 Pandit Bhagat Singh Nirmala of Bunga Manna Singh at Amritsar was offered the land-grants of seven villages in 1766 A.D. by Saddha Singh Nakkai of Baharwal which he did not accept. The Patta of the grant remained in possession of Manna Singh until he died. Bhai Suba Singh Nirmala had refused the grant of pargana Mirpur offered to him by Gujjar Singh of Gujrat. Ganda Singh Bhangi offered the Patta of thirteen villages of to Jai Singh Nirmal who is said to have handed it over to the Mahant of a very famous Udasi Akhara of Santokh Das or Akhara Brahmbutta situated on the precints of Golden Temple.72 Even Thakur Dyial Singh Ji was asked to accept many Jagirs by Maharaja Sher Singh and his Queen Jind Kaur. But he did not take it. Then Queen Jind Kaur herself went to his dera to impress upon him to accept that Jagir but her request was turned down.73 Maharaja Ranjit Singh and his successors followed the policy of their predecessors in expending revenue free land-grants to the individuals and institutions of

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 15 15 various denominations including the Nirmalas. Even in 1796 A.D. Maharaja Ranjit Singh offered a patta of a land-grants to a famous Nirmala scholar. Pandit Nihal Singh who wrote an exposition or teeka of the Japuji of Guru Nanak. But Pandit, did not accept the grant and fore the patta in the presence of Maharaja and advised him not to do so in future.74 On the other hand, a few land grants are known to have been accepted by some Nirmala Mahants during the period of Sikh rule. Anand Gauba has made a general references to the five Nirmala Sadhs enjoying endowments of land for the maintenance of their akharas and dharmsalas in the city of Amritsar.75 In the early British records relating to the dharmarth land-grants of the religious grantees, there is a reference to the grant of a well enjoyed by Sarup Singh Nirmala who lived in Muhulla Guru Ka Bagh in Amritsar. The grant was given to him by Bagh Singh Hallowalia.76 Mahant Banka Singh of Dera of Dargah Singh at Kanbhal had accepted the grant of two villages from Rani Sada Kaur, daughter-in-law of Jai Singh Ghanyis.77 Bibi Pardhan Kaur, the daughter of Alla singh of Patiala mutated his total property consisting of thirty villages to Nikha Singh Nirmala Sant who accepted only one village namely Khudhi in the name or a langar, which even continued to the time of Giani Gian Singh.78 Maharaja Narinder Singh is said to have financed the construction of the famous Nirmala Dera Dharma Dhuja at Patiala which also enjoyed his grant of two villages worth over Rs. 4000 per annum towards the close of the 19th century.79 Among several other patronized deras of the Nirmalas in the Cis-Satluj area, the important ones were found at Barnala, Hariki and Adamwal. According to Giani Gian Singh in the second half of the 19th century the attitude of the Nirmalas Saint was quite change towards the state patronage. He regrets that those who at one time were very reluctant to accept the offers of land grants from the Sikh rulers were facing the court cases at that time to save even a bigha of land.80 On the whole, the attitude of the Nirmalas towards state patronage under Sikh and the British rulers was neither uniform nor in any way similar to their Sikh counterparts. Unlike the Udasis, they were very reluctant to accept revenue free land-grants extended to them by the early Sikh rulers. During the 18the century, later on, in order to meet the

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 16 16 expenses to be incurred for Bhandara on the eve of Kumbh Melas and other organizational activities, they began to receive patronage even of the non-Sikhs in and outside the Punjab to some extent which was never equal both in terms of numbers and worth of land-grants, to the patronage of their several contemporary Sikh counterparts. But in 19th century they were found very particular about the land-grants enjoyed previously by them.

In Nirmal Panth Pardipika, Giani Gian Singh writes that even Guru Gobind Singh sought knowledge of the Hindu Epics and works of religion and philosophy from a famous Nirmala scholar Pandit Karam Singh who got many of them translated from Sanskrit into other languages.81 As per their dress, they were generally found wearing geru or saffron coloured clothes.82 H.A. Rose said that they use of ochre coloured clothes instead of white, which they used to wear in the beginning, was not approved by the true followers of Guru Gobind Singh.83 Giani Gian Singh clear that they could wear dress of any colour.84 And generally they wore simple dress, using longoti (Lion-Cloth) and a turban as its integral part in the late 19th century.85 On the whole, thus they differed somewhat from the Sikhs or the Khalsa of Guru Gobind so far as their external appearance was concerned.86 The Nirmalas refrained from meat eating and drinking. They did not make use of any type of intoxicants and were supposed not to have illicit sexual relations especially with a Muslim woman.87 Thus, overall, the Nirmalas were Sikh ascetics who lived very pure life for which they came to be known as such. They took Khande-ki-pahul or amrit and became „Singhs’ of Guru Gobind Singh. Guru Gobind Singh in order to supply a theological and philosophical background to the institutional side of religion, gave birth to two classes of people among the Sikhs the Gyanis and the Nirmalas. Thus in this way, their role in the society and culture of medieval Punjab needs to be highlighted and appreciated.

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ENDNOTES

1 Some of Giani Gian Singh‟s famous writings on the Sikhs include Panth Parkash, Twarikh Guru Khalsa, Itihas Riyast Bagrian, Gurdham Sangreh, Twarikh Sri Amritsar and Ripudaman Parkash. It is our ill-luck that some of his works are not available in the original form. However, his Panth Parkash is perhaps the most valuable source on Sikh history upto the middle of the nineteenth century, which has been extremely used by almost all the modern scholars and historians of the Punjab of regional and local history. 2 The Vernacular spoken around Mathura and Brindaban, as-sociated with the Krishna stories. Braj differs from Punjabi, though they have a certain amount in common. The greater part of the Dasam Granth (q.v.) is in Braj, recorded in Gurmukhi script: W.H. McLeod, Historical Dictionary of Sikhism, Oxford, 1995, p. 57. 3 Inder Singh Chakarvarti is the author of Namdhari Nit Nam, Namdhari Itihas (Part-I), and Kukian De Bare. He was also an editor of the Namdhari Patrika Satguru. 4 The Litho copy of this work is available in Rare Book Section of Guru Nanak Dev University, Amritsar (No.555/g 811in). The Nirmal Panchayati Akhara Kankhal, published the text prepared by Inder Singh Chakravarti. 5 Pandit Tara Singh Narotam, Sri Guru Tirath Sangreh, Kankhal, 1883. 6 Pandit Tara Singh Narotam is well known for his contribution to the Sikh literature. Some of his notable works are Wahiguru Sabdarth (1862), Teeka Bhagat Bani Ka (1872), Teeka Guru Bhai Dipika (1879), Sri Guru Tirath Sangreh (1883) and Gurmat Nirnay Sagar (1877). His other literary works include Sabad Sur Kos (1866), Akal murati Pradarsan (1878), Guru Vars Taru Darpan (1878), and Teeka Sri Raja (1885). It is said that he also wrote a commentary of the entire Guru Granth Sahib, which is not available. 7 John Malcom, Sketch of the Sikhs: Their Origin Customs and Manners, Vinay Publications, Chandigarh, 1981, P-107. 8 H.H. Wilson, Essays and Lectures on the Religion of the Hindus, Society for Resultation of India Literature, 1977, P-196. 9 J.D. Cunnigham, History of Sikhs, S. Chand and Co; New Delhi, 1972, Appendix XXI, P-348. 10 H.A. Rose, Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Languages Deptt. Punjab, Patiala 1970 (First published in 1883), Vol.1, P-709, and Ibbetson, Punjab Castes, Neeraj publishing House, Delhi, 1916 (Reprint 1984), P-228. 11 H.A. Rose, op.cit. P-709. 12 Mahant Ganesha Singh, Itihas Nirmal Bekh, P-2-3. 13 Ibid- P-6: ohfs cehoh Xko e? wodkBk pkb ;wkJh . yzv pqjwzvh ;?b eo, GtfBX skoh ybe ;EkJh. #fBowb gzE# ubkfJU J/e ftt/e Grfs feqVkJh. ;kXB efmB S[vkfJe/ r[o u/fb eh ohs ubkJh. efb:[r BkBe ebk fdykJh. 14 Ibid- P-17. r[o noi[D ifj p?m eo, pkXh phV ;[rzqE. ikfj gq;kd ;G irs w?_, ub j? fBowb gzE. 15 Ibid- P-18. 16 Varan Bhai Gurdas, quoted in Nirmal Panth Pardipika, P-18. Ekfg:' bfjDk ih_td/ r[fonkJh f;o SZsq fcok:k. wko:k f;Zek irs ftZu BkBe fBowb gzE ubk:k. 17 Adi Granth quoted in Nirmal Panth Pardipika, P-19-20: ;pd os/ ;' fBowb/ (wjbk 3, 27) BkBe ;zs fBowb/ GJ/ fiB wB tf;nk ;'fJ (297) fBowb G/y ngko, sk; fpB nto Bk e'T{ (1409)

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18 Ibid-P-20: J/e ;' ;skfJB puB rqzE ;kfjp ih w?_ fBowb gzE e/ goykfJ j?. rqzE puB e/ vo ;/ JhjK nfXe Bjh fby/. 19 Sri Mokh Panth Parkash (MS), No. 48, Rare Book Section, Guru Nanak Dev University, Amritsar, Panchan Niwas Chhant, P-86-88: ;qh r'fpzd ;[ f;zx j?, g{oB jfo ntsko. oky' gzE Gt w/_ gqrN d' ftfX d' f;tko.. J/eB e/ eo yVr j?, G[ipb pj[ ft;Eko. gkbe G{wh e/ eob'_ d[;Ne w{b T[yko.. n'oB dh fgy ftwb wfs, dhB' gow ftt/e. #fBowb# Gky/ irs/ fsB e/o/ pqjw ;[ J/e.. (589 U n ns/ 590 U) 20 Darshan Singh “The Nirmalas And their Missionary Works”, Proceeding of Panjab History Conference, Tenth Session, 1976, P-115-116. 21 Pandit Narayan Singh who wrote commentary on Vaars of Bhai Gurdas, has explained the fourth Line of Pauri 45 in Vaar as follows: #BkBe fBowb gzE ubkfJnk# „Guru Nanak Started Sikh Panth which was without impurity‟,1914, P-50. 22 Giani Gian Singh, Nirmal Panth Pardipika, P-21: @@;{dq j?_ fJj f;Zy s[wko/ fiB? Bk fpd:k p/d nfXeko/ i/ jw ;{dq sJh_ gd?_ j?_, iks Xow ngB/ s/ i? j?_.## 23 Sarup Dass Bhalla, Mehma Prakash, Sakhi II, Part II, Panjab Language Department,1971,P-794. 24 Mahan Kush, (Amritsar 1930), P-111, 2133. 25 Panth Prakash, P-1251: @@sp jh p;B eEkfJ ;i? e?, nkfrnk po;s r[o{ s/ b? e/. gj[zu/ ekFh g[oh T[dko/, u/sB ws w/_ oj/ ftuko/.##, 26 Nirmal Panth Pardipika,P-23. 27 Panth Prakash, P- 1251. 28 G.S. Ghurye, Indian Sadhus, Popular Parkashan, Bombay, 1964, P-147. 29 Teja Singh, Sikhism: Its Ideals and Institutions, Khalsa Brothers, Mai Sewan Amritsar 1970, P-72. 30 Khushwant Singh, History of the Sikhs, Oxford University Press, Bombay, 1977, Vol-1, P-80. 31 Mohan Singh Deewana, A History of Punjabi Literature, Jullunder: Bharat Prakashan, 1977 111 Ed., P. 102. 32 Giani Gian Singh, Panth Parkash, P-1252. 33 Nirmal Panth Pardipika, P-73. 34 Loc.cit. P. 7. 35 Bhai Kahan Singh Nabha, Gur Sabad Ratnakar Mahar Kosh, Punjab Lanuage Deptt; 1974, PP-79- 92. 36 “Nirmal Bekh Da Arambh”, Nirmal Sampardayia (ed. Pritam Singh), Department of Guru Nanak Studies, Guru Nanak Dev University, Amritsar 1981, P- 31-37; and B.S. Nanda, “Nirmal Sampardayia” in Puratan Sikh Samparday,Jasleen Parkashan, Chandigarh 1984, p-81-85. 37 Pritam Singh, Nirmal Sampardaya, Guru Nanak Dev University, Amritsar, 1981, P-59. 38 Nirmal Panth Pardipika, P- 21-65. Also, see Panth Parkash, P- 1247-48. 39 Ibid- P-21-24. 40 Khushwant Singh, The History of the Sikhs Vol. 1, P-21.See also Nirmal Panth Da Itihas,Vol-I,(ed.Dr. Paramjeet Singh Mansa), Amritsar,2009,P-15 41 Giani Gian Singh, Nirmal Panth Pardipika, MS. NO. 958,Rare Book Section, Guru Nanak Dev University,Amritsar.p-69. 42 Ibid, p-80-81. 43 Ibid.p-87-92.

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44 Ibid, p-69. 45 Nirmal Panth Pardipika,p-79,Sri Guru Panth Parkash,p-886. 46 Giani Gian Singh, Tawarikh Sri Amritsar, Kendri Singh Sabha Committee,Amritsar,P- 52,54,55,84& 89. 47 Ibid-p-83-89. 48 A.H.Bingley, Sikhs, Languages Department,Punjab,Patiala,1970,p-89. 49 Denzil Ibbeston, Punjab Castes, Language Department ,Punjab, 1883,p-228. 50 Harbhajan Singh “Amritsar de Nirmal Dere” Nirmal Sampardayia,1981, p-93. 51 Ibid, P-88. 52 Ibid, P-94-95 53 Giani Gian Singh, Gurdham Sangreh (1941A.D.) and Pandit Tara Singh, Tawarikh Gurdwarian, Bhai Buta Singh Partap Singh, Bazar Mai Sewan, Amritsar,1883. 54 Darshan Singh, “ The Nirmalas and their Missionary Work” Proceedings Punjab History Conference,Patiala,1976,p-121. 55 Madanjit Kaur, “Contribution of the Bungas to the Education of Punjab” Proceedings Punjab History, Patiala,1981,P-94. 56 G.S.Ghurye, Indian Sadhus,P-147. 57 Giani Gian Singh, Nirmal Panth Pardipika,P-70 58 Ibid, P-70. 59 Harbhajan Singh, “Amritsar de Nirmal Dere” Nirmal Sampardayia,1981, p-101-102. 60 B.N. Goswamy and J.S. Grewal (tr. & ed.), The Mughals and the Jogis of Jakhbar (a study of 16 Persian Documents of the Jakhbar collection), Indian Institute of Advanced Studies, Simla 1967; and their The Mughal and Sikh Rulers and the Vaishnavas of Pindori (a study of 52 doucments from the Pindori collection), Indian Institute of Advanced Studies, Simla 1969. 61 Indu Banga, Agrarian System of the Sikhs, Manohar Publications, New Delhi. 1978, P-148-67. 62 The Udasis under Sikh Rule (1750-1850 A.D.) Ph. D. Thesis, Guru Nanak Dev University, Amritsar, 1985. 63 Vaisnavism in the Punjab (1500-1850 A.D.) M.Phil, Dissertation, Guru Nanak Dev University, Amritsar. 64 Agrarian System of the Sikhs, P-156. 65 Ibid- P-160. 66 Sulakhan Singh, The Udasi Under Sikh Rule(1750-1850) ,P-51-74&229-31. 67 “State patronage to the Udasi under Maharaja Ranjit Singh” Maharaja Ranjit Singh and His Times (eds. J.S. Grewal and Indu Banga), Guru Nanak Dev University Amritsar, 1980, P-113. 68 Nirmal Panth Pardipika, P-69; cf. Giani Gian Singh, Panth Parkash, P-1258. 69 Nirmal Panth Pardipika, P-67-68. 70 Ibid- P-68-69. 71 Ibid- P-67-68. 72 Loc cit. 73 Nirmal Panth Pardipika, P-69. 74 Ibid- P-67. 75 Amritsar: A study in Urban, ABS Publications, Jullundur, 1988, P- 29-30. 76 Foreign/Political Proceedings, 27 May, 1857, No. 202. 77 Nirmal Panth Pardipika, P-67-68. 78 Ibid, P-68. Also, see Dial Singh (Mahant), Nirmal Panth Darhsna (1952), Part I, P-12 containing the copy of the patta dated 1752 A.D. 79 Punjab State Gazetters, Vol. XVII A, Phulkian States Patiala, Jind and Nabha, 1904. Punjab Government Press, Lahore 1909, P.75. 80 Nirmal Panth Pardipika, P-68.. 81 Ibid, P-23-24. @@ekj/ s? r[o{ ;kfjp e' ykb;ak gzE w?_ ;;sq ;k;sq d'B' gqeko dh fpd:k gquko eoB/ dk pj[s ;a'e Ek. fJ;/ tk;s/ nkg th GkJh eow f;zx fBowb/ gzfvs ;? wjkGkos T[gfB;ad' eh eEk jw/;aK ;[Ds/ E/## IJOAR© 2013 http://www.ijoar.org

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82 Ibid-P-9. @@fBowb/ wzihmh, ;zX{oh, r/o{nk ozr gfjBs/ j?##. 83 Glossary of the Tribes and Castes, Vol. I, P-709. 84 Nirmal Panth Pardipika, P-15. @@i?;/ r[o{ ;kfjp (d;t/) pfuZsq g[;ke/ nB/e ozrK d/ gfjBd/ j?, s?;/ fBowb/ gzE ykb;/ w?_ Gh ;Gh ozr gfjo/ iks/ j?.. 85 Nirmal Panth Pardipika, P-9: fBowb/ f;X/-;kX/ ;kc/ d;sko gfjos/ j?_. 86 Ibid,P-9: :Zd:fg shB' gqeko e/ gzE w?_ rqfj;Eh eh wo:kdk, ;G J/e i?;h j? gqzs{ ykB gkB gfjokB r[csko, d;sko, ocsko, uwuko, fpjko w?_ i' e[S-e[S coe j? ;'Jh G/d j? n'o e'Jh Bjh_. 87 Ibid-P-9-10@@fBowb/ ;kX{ wk; wdok Bjh_ Ses. f;zx Bkw, e/; oyD/, e[Zmk w[;bh, swke{ Bk posBk fJj Ii' w[y: wq:kd j? ;' sk fBowb/, fBjzr f;zx, frqj;Eh g[ikoh ;Gh f;zx J/e i?;h oys/ j?.