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Sgpc : Circumstances Leading to Its International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 9 Issue 5, May- 2019 ISSN(o): 2249-7382 | Impact Factor: 6.939 | S.G.P.C. : CIRCUMSTANCES LEADING TO ITS FORMATION Dr. Jaspal Singh Assistant Professor in History’ University College Ghudda, Bathinda, Punjab The Shiroinard Gurdwara Parbandhak Committee came into being as statutory religious body of the Sikhs in the early part of the 20th century in the midst of the religious reform movement having strong political moorings. It was constituted for the avowed purpose of superintendence and control of the Gurdwaras. It was formed on 15th November 1920. Before its formation Gurdwaras were run and controlled by the Mahants who happened to be the loyalist and also well wishers of the British Government in the Punjab. They were corrupt, immoral and away from the pious teachings of the Sikhism.1 Let us discuss the circumstances leading to the formation of the S.G.P.C. during the period of long Sikh history. The Sikhs religious institutions Gurdwaras played an important role in the Sikhism. For Sikhs, Gurdwaras were the central point in their religious, social, cultural and political lives,2 with the growth of Sikhism, these institutions were also developed rapidly. Guru Nanak Dev Ji the founder of the Sikhism preached a religion of humanity and equality, to make an actual beginning in this direction. He initiated the egalitarian practices of 'Sangat' and 'Pangat'.3 Guru Ji asked his followers to construct a Dharmshala to enable them to sit together. Many of the Dharmshalas were constructed by his followers where they sat together and listened Shabad Kirtan twice i.e. in the morning and 1 File No. 942/1922, Home Political, National Archives•of India, New Delhi, (There after NAI); Ruchi Ram Sahni, Struggle for Reform in Sin, Shrines p. 60. (Ed. Ganda Singh), Amritsar, 1965. 2 Ruchi Ram Sahni, op. cit., p. 60. 3 Puratan Janam Sakti', Bhai Vir Singh (Ed.). 5th Edition p;. 74; Kushwant Singh, A History of the Sikhs, Vol. 1, p. 47 Princepon University Press 1963. International Journal of Research in Economics and Social Science (IJRESS) 485 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 9 Issue 5, May- 2019 ISSN(o): 2249-7382 | Impact Factor: 6.939 | then in the evening.4 With the passing of time these Dharmshalas' became schools for the students, centres of spiritual knowledge for the believers, hospitals for the sick, places of food for the hungry, forts for security of the women folk and inns for the travelers.5 In the period of Guru Agand Dev Ji institution of Sangat and Pangat also developed. Guru Amar Das Ji, third in the line also gave his contribution towards these institutions. Guru's 22 religious centres also knows as 'Manjis, the manjis were under manjiclars, who were fully conversant with the doctrines of the faith to organize worship and collection the offerings.6 'Masand' system was started by Guru Ramdas and soon became more popular in the period of Guru Arjan Dev Ji. Guru Arjan had to raise money for the building of religious places temple. All Sikhs were asked to donate one tenth of their earnings (Dasvandh) so that development work could continues and institution of langar could too be further strengthened.7 In the beginning, Masands played an important role and carried out many works for the development of Sikhism. Later on they became corrupt and immoral. For Guru Tegh Bahadur the door of the Harmandir were slammed in his face by the Masands. Many Masands had established themselves as Gurus in their respective districts. They began propagating Sikhism and did not forward the money. They collected in the name of the Guru. 4 gfjb/ r[fo T[gd/P d/; f;Zy g?oh gkJ/] ;kX ;zrfs efo Xow;kb f;y ;/tk bkJ/] GkfJ Grfs G? ;/td/ r[og[op eokJ/] Ppd ;[ofs fbt ehosB ;fu w/fb wbkJ/] (tko GkJh r[odk;, 9L17) xfo xfo nzdfo Xow;kb j't? ehosB[ ;dk ft;'nk] (tkoK GkJh r[odk;, 1L27) 5 Kahan Singh Nabha, Mahan K6sh, pp. 16-17.Patiala 1963 6 Sroop Das Bhalla, Mehma Parkash, Vartak, Khalsa College, Amritsar, 1964, p. 40; Dr. Fauja Singh, Guru Amardas : Life and Teachings, Sterling Publishers, New Delhi, 1979, p. 117; Amar Kavi Glifu Amar Das,Language Dept. Punjab, Patiala, 1975, p. 57. 7 Varan Bhai Gurdas, Vaar 1" XIII; Harbans Singh, The Encyclopaedia of Sikhism, Vol. 111, p. 64. Punjabi University Patiala 2002. Teja Singh and Dr. Ganda Singh, Short History of the Sikhs, p. 27. Calcutta 1950. International Journal of Research in Economics and Social Science (IJRESS) 486 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 9 Issue 5, May- 2019 ISSN(o): 2249-7382 | Impact Factor: 6.939 | Of course some part of the collection was sent to the Guru. Most of them used the money for their comforts. They were used this money in lending and trading. Thus the offerings they extorted from the poor were misused. They became corrupt and luxurious. Guru Gobind Singh had fully realized that the abolition of the masands would for some time deprive his central exchequer of its only source of income Nevertheless, he felt that the risk was worth taking and might in the end prove beneficial. He did not compromise on half measures like trying to reform the masands or separating the less corrupt from the thoroughly corrupt; so with one stroke of his pen the both master pronounced the abolition of this system as well as the masands.8 During the dark period in the history of the Sikhs religious places i.e. Gurdwaras passes in the hands of 'Udasi Mahants', who were highly respected by the Sikhs for their saintly disposition and unimpeachable moral behaviour, who began to be addressed as 'Mahants in the due course of time, remained quite amendable to the Sikh public opinion up to the end of the Sikh rule in the Punjab.9 Some of these Gurdwars had a large income from the daily offerings and the attached Jagirs which they had got from source misldars and Maharaja Ranjit Singh in particular. When the British after having annexed Punjab, constructed canals and provided other agricultural facilities to the zamindars as a result of 8 Gyani Gyan Singh, Shri Guru Panth Parkash, p. 160-161 Delhi, 1880; Kuir Singh , Gur Bilas Patshahi, Das, p. 132. Patiala 1968; Macauliffe, The Sikh Religion, Vol. IV, pp. 316-317, oxford , 1909; Teja Singh Genda Singh, op. cit., p. 52; Khushwant Sibgh, op. cit„ p. 99. 9 John Campbel, Punjab Past and Present, Sept. 1969; The Order of the Udasis. pp. 190-191, Punjabi University, Patiala 10. International Journal of Research in Economics and Social Science (IJRESS) 487 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol. 9 Issue 5, May- 2019 ISSN(o): 2249-7382 | Impact Factor: 6.939 | which the value of land rose considerably in the Punjab. The Mahants developed a vested interest in the Gurdwaras property.10 Under the new settlement, by the British Government, Mahants, with the help of the British officials, they could transferred the Gurdwaras property in their own name,11 the government hand appointed some of the Mahants as honorary magistrates and the members of municipalities. Under the fostering care of the British government the Mahants had been leading luxurious life and squandered large earnings of Gurdwara on wine and women.12 Many of the Mahants followed Hindu practices, including idol worship, which was quite contrary to the principles of Sikhism. They did not care much about Sikhs and their sentiments. Their attitudes towards Sikhs were of indifference and irresponsiveness. They were well wishers of British government. They always worked in the interests of the British Government.13 Gurdwaras had a strong religious appeal for the Sikhs. But the British government had been using them for political purposes.14 Even the Sarbrah of the Harmandir Sahib was appointed by the government. He worked as a agent of the British government. In the beginning of the 20th century, Arur Singh was the Sarbrah of Harmandir Sahib who was loyal to the British government. During the Agrarian agitation in 1907, he issued a hukamnama in that he asked the Sikhs to be loyal and show the same to the British government. On the eve of the first world war, a Akand Path was held at Harimandir Sahib 10 The Collected Words of Mahatma Gandhi, Vol. XIX, p. 423. Ahmedabad, 1964; Teja Singh, The Gurdwara Reform Movement and the Sikh Awakening, p. 17, Jallundhar, 1922. 11 Teja Singh, op. cit., p. 17. 12 File 942/1922, Home Political NAI; Ruchi Ram Sahni, op. cit., p. 60; The Collected Works of Mahatma Gairdhi, Vol. XIX, p. 422, Ahmedabad, 1964. 13 Sohan Singh Josh, Akall Morchan Da Itihas, p. 17. Delhi, 1975; History of the Indian National Congress, Vol. 1, pp, 262-263, Allahabad, 1958. 14 Sohan Singh Josh, allcit, p. 17; Ruchi Ram Sahni, op. cit, p. 60. International Journal of Research in Economics and Social Science (IJRESS) 488 Email:- [email protected], http://www.euroasiapub.org (An open access scholarly, peer-reviewed, interdisciplinary, monthly, and fully refereed journal.) International Journal of Research in Economics and Social Sciences(IJRESS) Available online at: http://euroasiapub.org Vol.
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