NIRMAL PANTH PARDIPIKA - IJOAR Journals MANUSCRIPT NIRMAL PANTH PARDIPIKA AS A SOURCE OF NIRMALA...

International Journal of Advance Research, IJOAR .org ISSN 2320-9119 1 1

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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

mailto:[email protected]

mailto:[email protected]



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 sisaUd , the

saniM , 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 silaHand or the siNiranjan , the sihaGangush , the

Nirmalās, the Sewa siPanth , the raiH sisaD and the Gulab sisaD . Among all these

sectarian groups, only the sisaUd 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 Braj

2 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

I

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



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



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.

II

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 19

th 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



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



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



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



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



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-



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.48

Denzil 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



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.54

In 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



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.

IV

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



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



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



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



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.

V

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.



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)



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.



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/##



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?.

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