BACHELOR OF ARTS SEMESTER-III HISTORY AND CULTURE OF PUNJAB BAQ202
CHANDIGARH UNIVERSITY Institute of Distance and Online Learning Course Development Committee Prof. (Dr.) R.S.Bawa Pro Chancellor, Chandigarh University, Gharuan, Punjab Advisors Prof. (Dr.) Bharat Bhushan, Director – IGNOU Prof. (Dr.) Majulika Srivastava, Director – CIQA, IGNOU Programme Coordinators & Editing Team Master of Business Administration (MBA) Bachelor of Business Administration (BBA) Coordinator – Dr. Rupali Arora Coordinator – Dr. Simran Jewandah Master of Computer Applications (MCA) Bachelor of Computer Applications (BCA) Coordinator – Dr. Raju Kumar Coordinator – Dr. Manisha Malhotra Master of Commerce (M.Com.) Bachelor of Commerce (B.Com.) Coordinator – Dr. Aman Jindal Coordinator – Dr. Minakshi Garg Master of Arts (Psychology) Bachelor of Science (Travel &Tourism Management) Coordinator – Dr. Samerjeet Kaur Coordinator – Dr. Shikha Sharma Master of Arts (English) Bachelor of Arts (General) Coordinator – Dr. Ashita Chadha Coordinator – Ms. Neeraj Gohlan Academic and Administrative Management Prof. (Dr.) R. M. Bhagat Prof. (Dr.) S.S. Sehgal Executive Director – Sciences Registrar Prof. (Dr.) Manaswini Acharya Prof. (Dr.) Gurpreet Singh Executive Director – Liberal Arts Director – IDOL © No part of this publication should be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording and/or otherwise without the prior written permission of the authors and the publisher. SLM SPECIALLY PREPARED FOR CU IDOL STUDENTS Printed and Published by: TeamLease Edtech Limited www.teamleaseedtech.com CONTACT NO:01133002345 For: CHANDIGARH UNIVERSITY 2 Institute of Distance and Online Learning CU IDOL SELF LEARNING MATERIAL (SLM)
First Published in 2020 All rights reserved. No Part of this book may be reproduced or transmitted, in any form or by any means, without permission in writing from CHANDIGARH University. Any person who does any unauthorized act in relation to this book may be liable to criminal prosecution and civil claims for damages. This book is meant for educational and learning purpose. The authors of the book has/have taken all reasonable care to ensure that the contents of the book do not violate any existing copyright or other intellectual property rights of any person in any manner whatsoever. In the even the Authors has/ have been unable to track any source and if any copyright has been inadvertently infringed, please notify the publisher in writing for corrective action. 3 CU IDOL SELF LEARNING MATERIAL (SLM)
CONTENT Unit 1: Society And Culture In Punjab During The Turko-Afghan Rule..................................5 Unit 2: The Punjab Under The Great Mughals ........................................................................19 Unit 3: Bhakti Movements – Salient Features And Impact On Society .................................31 Unit 4: Sufism In Punjab – Salient Features And Impact On Society ....................................43 Unit 5: Teaching Of Guru Nanak, Concept Of Langar And Sangat And Gurudawara ..........74 Unit 6: Development Of Sikhism .........................................................................................119 Unit 7: Development Of Sikhism – Contribution Of Guru Angad Dev ...............................135 Unit 8: Guru Amar Das And Guru Ram Das ........................................................................148 Unit 9: Compilation Of Adi Granth And Martyrdom Of Guru Arjun Dev ..........................175 4 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 1: SOCIETY AND CULTURE IN PUNJAB DURING THE TURKO-AFGHAN RULE Structure 1.0 Learning Objectives 1.1 Introduction 1.2 Society in Punjab during the Turko-Afghan rule 1.2.1 History of Punjab 1.2.2 Punjab – Early years 1.3 Culture in Punjab during the Turko-Afghan rule 1.4 Summary 1.5 Keywords 1.6 Learning Activity 1.7 Unit End Questions 1.8 References 1.0 LEARNING OBJECTIVES After this unit, we can able to understand: • To discuss about the Society in Punjab during the Turko-Afghan rule • To converse about the idea of historical framework of the society of Punjab. • To identify the background of cultural definition in Punjab during Turko-Afghan era. • To highlight the culture in Punjab during the Turko-Afghan rule 1.1 INTRODUCTION The general public and social improvement of Punjab is phenomenal. Babur's attacking armed force according to Guru Nanak was a 'marriage-gathering of transgression'. Not even the women of the aristocrats were saved disrespect. With heads once of lush braids and partings decorated with red, they endured now the shears of ruthlessness; their throats were loaded up with gagging dust; they meandered melancholy, away from the spots that had shielded them. Never again were there the games of the actual aristocrats, and gone were their ponies and corrals, their trumpets and clarions, their red tunics and sword belts, their houses and royal residences, and their seraglios with delicate beds and 'delightful ladies whose sight expelled rest'. Rocklike structures were levelled to the ground and rulers were 5 CU IDOL SELF LEARNING MATERIAL (SLM)
stomped on into dust. 'It is Babur who rules in their place now'. Guru Nanak's sharp reaction to Babur's intrusions underlines the main political improvement during his life, the change from Afghan to Mughal rule in the Punjab and in northern India. The initial fifty years of Guru Nanak's life had been set apart by a time of harmony in the Punjab. At the hour of his introduction to the world in 1469 the Punjab was a piece of the Sultanate of Delhi under Bahlol Lodhi. The significant triumph of Bahlol and his replacements was that of the Sharqi realm of Jaunpur. Their fights for minor political or regional additions were battled in Rajasthan. There were a couple of inconsequential rebellions in the Punjab during a time of around seventy years. 1.2 SOCIETY IN PUNJAB DURING THE TURKO-AFGHAN RULE This part gives a record of Punjab's set of experiences. Significant social and political changes are followed and the highs and lows of Punjab's past are outlined. First and foremost, the section reviews Punjab's set of experiences up to the time India accomplished Independence. At that point there is an attention on the Green Revolution, which drastically changed Punjab's economy, trailed by a glance at the turbulent time of Naxalite-motivated aggressiveness in the state. Along these lines, there is a record of the time of aggressiveness in the state during the 1980s until its breakdown in the mid-1990s. These particular occasions and periods have been chosen since they have left a permanent blemish on the existence of individuals. Furthermore, Punjab, similar to any remaining conditions of the nation, is a place where there are three or four particular locales. Frequently large numbers of the state's qualities have local measurements and numerous issues are emphatically territorial. Consequently, the section closes with a remark on the locales of Punjab. He was the slave who rose to eminence by sheer did not his merit. He was Turk of the Illbari tribe of Turkistan. He became ruler by overcoming several difficulties first by overthrowing Aram Shah, Aibak’s son and then struggling with his rivals like, Taj-ud-din Yaldoz(1214); Nasir-ud- din Qabacha(1217 and 1227). 1.2.1 History of Punjab The term 'Punjab' arose during the Mughal time frame when the region of Lahore was amplified to cover the entire of the Bist Jalandhar Doab and the upper parts of the excess four doabs or interfluves. 'Punjab' is consequently really co-terminous with the Mughal region of Lahore, that is, the Mughal Lahore got known as the area of Panjab. The limits of Punjab 6 CU IDOL SELF LEARNING MATERIAL (SLM)
changed a few times from there on, under Maharaja Ranjit Singh, the British and in autonomous India. The strict developments during these hundreds of years, just as the opportunity development in the remainder of India effects affected the monetary and public activity of the area. 1.2.2 Punjab – Early Years There were numerous social changes because of Turkish guideline. Customary society so far had been shut and various levelled, overwhelmed by an unbending station framework wherein the relative positions, obligations and hindrances of its various sections were dictated by birth and were accepted to be supernaturally appointed. This social design started to altogether change itself during the Turko-Afghan, Mughal, Sikh and British periods. The decision class, or Rajput’s, lost their status to fresher elites and the Brahmins too lost state support. The upper stations, including Brahmins (clerics) and Kshatriyas (rulers) were subsequently constrained into different occupations. The previous took to mainstream occupations; and the last became, best case scenario, Chaudhary’s, gathering income from a gathering of towns. Others became cultivators, dealers and retailers. Because of the various levelled request being debilitated by the Turko-Afghans and the Mughals, a lot more prominent social versatility got conceivable. Craftsman’s and administration giving gatherings could move from provincial to metropolitan territories and serve the new decision class in urban communities and towns, which were expanding in size and numbers, because of a spray in make creation and exchange. The expansion of development prompted the rise of new towns in the very much developed upper doabs of Punjab. Shippers of Multan and Lahore started to assume an urgent part in homegrown and outer exchange. By the mid seventeenth century, Punjab had a functioning business life, including a wide scope of dealers, sellers, merchants. The money nexus was genuinely grounded under the Mughals, and reliance among towns and the wide open expanded extensively before the finish of the seventeenth century. The presentation of the 'Persian wheel' encouraged counterfeit water system, bringing about extensive expansion in farming creation. A specific level of commercialisation of agribusiness was in proof during the mid-seventeenth century. The turning wheel, checking bow and improved wooden loom acquired a significant change weaving innovation and brought about quick development in the material business under the Mughals. The presentation of lime mortar as establishing material and the bounty of lime (chuna) in Punjab encouraged block and-stone development and offered catalyst to the structure business. After the Turks presented the assembling of paper, Sialkot arose as a 7 CU IDOL SELF LEARNING MATERIAL (SLM)
significant focal point of paper fabricate. High quality creation, all in all, kept on being continued with rudimentary innovation and basic devices in an arrangement of creation which was established in the station society and dependent on the family as a unit of creation. Minute specialization by each word related sub-standing made a personal stake in static work escalated innovation. Since creation of necessities like materials, metal articles, cowhide merchandise and agro-makes was exceptionally limited, large scale manufacturing and mechanical advancement turned out to be generally troublesome. Islamic Law was presented for the organization of equity under Turko-Afghan and Mughal rule. Islam made otherworldliness open to all areas of society and Punjab before long built up a sizeable Muslim populace. A Period of Social and Religious Change By the sixteenth century, numerous ground- breaking thoughts started to arise. Sufism and the Sikh Panth acquired extensive ground and ubiquity among the majority. Guru Nanak and his replacements presented and advocated another ethic, which saw no difference based on birth. Generally, otherworldliness turned out to be all around available. The philosophy of Guru Nanak and his replacements had an exceptional interest for laboring segments. Day labourers, experts, agriculturists, dealers and businesspeople were energized by the revolutionary new principle. Their intentional commitments to the normal assets of the local area empowered the Gurus to set up strict focuses and set up new towns, which became focuses of creation and trade. The monetary freedom of the local area and its authoritative organizations spread everywhere on the Mughal realm, making the Sikh Panth such a state inside the Mughal domain. The libertarian idea of the Sikh Panth was built up by the foundation of the Khalsa in 1699. Notwithstanding fairness in congregational love and the local area supper, the Khalsa empowered uniformity in friendly and political life. The ideal was typified in the teachings of the scriptural Guru, that is, 'Guru Granth Sahib', and the Guruship of the collectivity of the Khalsa, that is, Guru- Panth. The eighteenth century battle of the Khalsa was from numerous points of view made conceivable by their confidence in the Gurus, the regulations they had propounded and the organizations they had developed. It is huge that Punjab stays one of only a handful few models in India where the working class and in reverse stations had the option to accomplish political force. The Sikh social request was substantially fairer than the customary station framework which had so far ruled society. English Rule British standard in Punjab presented new establishments and advancements. The pioneer state bought in to the estimations of humanism, logic and progress. However the state was equipped towards utilizing its innovative and modern prevalence over sustain its 8 CU IDOL SELF LEARNING MATERIAL (SLM)
own control and expand its monetary benefits. Consequently an expansion in agrarian creation implied that the excess was removed by unfamiliar offices. The organization of lasting waterways worked by the new state, joined with new farming strategies, actualizes and seeds made Punjab horticulturally the best-created district of India. The commercialisation of horticulture changed the enormous worker owner in the upper doabs and the waterway states into a maker for the world market. Yet, the little worker frequently needed to rely upon the moneylender to satisfy the fixed income need. Hence, despite horticultural development and expansion underway, a mind-boggling extent of the genuine cultivators in pilgrim Punjab started to exist at the degree of resource. As machine-made merchandise opened up, the conventional craftsman was confronted with a contracting market. As his earnings fell he started to search for promising circumstances outside the town local area. In any case, relatively few freedoms were accessible since industry was delayed to fill in Punjab. An expanding number of craftsman’s hence became gifted and incompetent workers on building destinations, rail line tracks and rail route workshops. Some relocated to the British provinces in Africa, Latin America and South-east Asia looking for work. Be that as it may, others took to the new training and became experts like educators, attorneys and designers. Some went to unimportant exchanging and occupations identified with industry; others joined the police, armed force and common organization. Surely, the new schooling turned into the absolute most significant methods for affecting an adjustment in occupation. The provincial state took two strategy choices with respect to schooling: one that it was the obligation of the state to confer instruction to individuals, and two, that it should zero in essentially on Western information and English language. The arrangement of training, subsequently, was pointed essentially to give labour to the authoritative, specialized and military prerequisites of the provincial state. The substance of training created by the public authority was absolutely mainstream, comprising of common and social administrations, dialects and writing. In any case, Christian ministers were permitted as well as urged to embrace instructive undertakings. Frequently, the outreaching substance of their instructive program roused English-taught Punjabis to devise their own projects of schooling. By 1900, a few instructive establishments came up in the Punjab under the aegis of the Arya Samajis, Singh Sabhas and Islamic Anjumans. The twentieth century saw the augmentation of private endeavour in instruction alongside an amplification of the instructive duties of nearby bodies, especially through regions. The guideline of free rudimentary instruction for young men was surrendered in 1919 and for 9 CU IDOL SELF LEARNING MATERIAL (SLM)
young ladies in 1940. In this occasion, humanism and progress were permitted to win over the requirements of the frontier state. A comparable propensity is obvious in the circle of medication and wellbeing. When the British attached Punjab, the possibility of ordinary Western-style clinics for Europeans and warriors was grounded. Inside the initial twenty years of British standard in Punjab, common emergency clinics and dispensaries of various evaluations were set up principally at the area and tehsil base camp, and a clinical school was set up in 1860 at Lahore. Dispensaries and emergency clinics were likewise run by the preachers and altruistic organizations, which got some help with the type of awards in-guide. Anyway the vast majority of these dispensaries obliged the metropolitan populace. Regions were required to deal with sterilization. There was incredible dissimilarity between the advantaged territories involved by the Europeans and clogged metropolitan communities and distant zones in which Punjabis lived. Despite the quantity of medical clinics and dispensaries in provincial Punjab, rudimentary medical care arrived at just a little extent of the populace. Provincial individuals endured more than metropolitan and ladies endured more than men. Social and Political Movements Social and strict change was to a critical degree prodded by Christian ministers. A response and interface with Western Christian idea brought about many taught Punjabis sorting out themselves into such associations, for example, the Anjuman-I-Islamia, Lahore (1869), the Lahore Brahmo Samaj (1863), the Singh Sabha, Amritsar (1873) and the Arya Samaj, Lahore (1877). These spread themselves all through Punjab before the centuries over. Religion turned into the predominant worry of the reformers. Their other Jallianwala Bagh, Memorial, Amritsar (Inset Shaheed Udham Singh) significant concern was the spread of instruction. They were profoundly keen on the upliftment of ladies through instruction, building up a higher period of marriage and transforming customs identified with marriage and passing. Different associations checking out strict and social change or something to that affect were the Namdharis and Nirankaris among Sikhs; the Dev Samaj and the Sanatan Dharm among Hindus; and the Ahmadiyahs among Muslims. In any case, certain estimates embraced as changes prompted mutual sharpness and seriousness for force, position and respects in the pilgrim setting. The protection from British standard in Punjab returns to the 1840s. In any case, the opportunity battle in the authority sense was a wonder of the mid twentieth century. The ideal of swadeshi got famous as of now. The time frame 1920-22 was one of the pinnacles of the battle, when three developments merged, in particular, the development for Gurdwara change drove by the 10 CU IDOL SELF LEARNING MATERIAL (SLM)
Central Sikh League and the Shiromani Akali Dal, the Non-collaboration Movement drove by Mahatma Gandhi and the Khilafat unsettling, which activated the Muslims. While irregularly reacting to the Gandhian developments, numerous Punjabis turned out to be progressively engrossed with contentions over commonplace posts. The Muslim League's interest for Punjab and expert competitions among Hindus and Muslims prompted a honing of the public separation which before long stretched out to towns. The decided obstruction of the Akalis to the possibility of Pakistan at last obliged the public authority and the Congress to agree to their interest for the parcel of the British area of Punjab as opposed to drive non- Muslims to live in Pakistan. To summarize, the British Raj incredibly changed Punjab. Diverse sub-districts of the area and various segments of its populace were contrastingly influenced by a hundred years of frontier rule. Monetarily, and regarding urbanization, the upper doabs and channel provinces were preferred created over the south-eastern locale containing the Haryana region. Hindus and Sikhs were in an ideal situation, contrasted with Muslims. In particular, the portions that did well as the colleagues of the frontier state were the expert working classes, enormous landholders and dealers. Those craftsman’s who broadened from their conventional employments additionally profited. Nonetheless, contrasted with the 1840s, a lot bigger extent of craftsman’s, little cultivators and landless workers seem to have gotten ruined. They lived in a circumstance of moderate starvation made by a huge outside exchange, fixity of income interest and developing obligation. Those of the provincial helpless who figured out how to move to the urban areas had to live in ghettos and acquire an endurance wage. Punjab in Independent India In 1947, 13 out of 29 British areas of Punjab in unified India came to East Punjab, which was renamed Punjab (India) on 26 January 1950. In 1948, the previous royal states were coordinated independently as Himachal Pradesh and PEPSU (Patiala and East Punjab States Union), the last converging with Punjab in 1956. Following the Akali disturbance for a Punjabi-talking state, and the Reorganization Act of a 1966, the area of Punjab was bifurcated into the etymological conditions of Punjab and Haryana, with the excess slope regions going to Himachal Pradesh. Post-bifurcation, Punjab came to have a territory of 50,362 sq. kilometres which was one-seventh of its size before autonomy. The new state was partitioned into eleven areas, including Rup Nagar, made as a component of the rearrangement. Basically, the advancement blocks which were presented in 1952 introduced the solitary new component up to this period. 11 CU IDOL SELF LEARNING MATERIAL (SLM)
1.3 CULTURE IN PUNJAB DURING THE TURKO-AFGHAN RULE For each twenty Sikhs in the Punjab there are close to four in the remainder of India and not more than one in the remainder of the world; among the individuals who live outside, there are very few who don't have their underlying foundations in the Punjab. The exacting importance of the Persian expression panj-stomach muscle is 'five-waters'. It was intended to imply the place where there are five streams. Yet, it was not intended to be taken in a real sense. At the point when it got flow in the reign of Akbar in the late sixteenth century, it was inseparable from the region of Lahore and, subsequently, really more modest than the region lying between the waterways Indus and Satlej. The British Punjab, in any case, accepted the whole plain between the Jamuna and the Indus. This area had its very own geological element. Its southern limit was set apart by a desert in authentic occasions. The Himalayas remained in its north even before the Punjab fields arose as a land substance. As a geological district, the Punjab was likely wetter in ancient occasions, yet there has been minimal climatic change during the Christian time. The downpours of July and August imprint the finish of the extraordinary warmth of May and June, and the arrival of the spring in March and April denotes the finish of the outrageous cold of December and January. The calmest weeks come in February-March and October-November. The streams have changed course every now and then. The waterway Sarasvati, which fell straightforwardly into the Arabian Sea or joined the Indus during the second thousand years before Christ, is currently set apart by the stream called Ghaggar and its dry bed. This was a significant change. Minor changes in the courses of the waterways of the Punjab are likewise known to have occurred in any event, during the previous 500 years. Subsequently, the between fluvial territory between any two waterways (doab) has not continued as before. The names given to the doabs by Akbar have discovered general acknowledgment: the Bist Jalandhar Doab between the Beas and the Satlej, the Bari Doab between the Beas and the Ravi, the Rachna Doab between the Ravi and the Chenab, the Chaj Doab between the Chenab and the Jhelum and the Sindh Sagar Doab between the Jhelum and the Indus. In the third thousand years before Christ the Punjab framed a piece of the human progress called the Indus Culture when its urban communities and towns were found near the waterways, especially in their lower courses. The city of Harappa which thrived as a significant metropolitan community for around 500 years was arranged then on 12 CU IDOL SELF LEARNING MATERIAL (SLM)
the left bank of the waterway Ravi, around 100 miles lower than Lahore as of now. The site of the ancient Ropar is still extremely near the stream Satlej. The towns which upheld the towns and urban communities were likewise in or near stream valleys, and not in the upland (bar) between the waterways. In spite of the fact that the urban communities and enormous towns of the Indus Culture started to decrease in the second thousand years before Christ, the expansive example of human settlements continued till about 1ooo B.C. From that point, a sluggish yet sure development up the waterway valleys, and into the lower Himalayas, was made conceivable to a great extent by the utilization of iron actualizes. Heavier precipitation among the mountain goes then turned into a resource. The new urban communities like Taxila, Sialkot and Jalandhar just as Lahore were in addition to other things a list of this toward the north development. An enormous number of towns experienced childhood in the upperparts of the dodbs. The equilibrium for the northern parts was shifted further by the presentation of fake water system by wells with the Persian wheel, especially after the Turkish victory of the Punjab toward the start of the 11th century. The number and the size of towns started to increment in the upper segments of the dodbs in the thirteenth century. This pattern was complemented further during the Mughal time frame. The adjustment in the expansive example of human settlements in the Punjab was a consequence of political just as innovative changes. At the hour of the Aryan deluge into India in the second thousand years before Christ, the Indus Culture was in decay. Farming economy was resuscitated when the traveling Aryans set up little republics and governments virtually everywhere on the Punjab. At the hour of Alexander's intrusion during the fourth century before Christ the realm of Ambhi was arranged in the upper Sindh Sagar Doab and King Puru (Poros) was administering over a realm in the abutting Chaj Doab. These territories had before stayed fringe to the Indus Culture. Not long after Alexander's return the Punjab turned into an essential piece of the immense Mauryan realm which extended from Bengal to Afghanistan under Ashoka. Taxila was connected by an interstate with the magnificent capital Pataliputra in Bihar. Itself a cosmopolitan focal point of craftsmanship and learning, Taxila filled in as a significant focus of exchange with Iran and the Mediterranean world. For almost 1,000 years after the fall of the Mauryan domain, the Punjab remained politically confined from the Ganges fields. In the second century before Christ, the Greek ruler Menander, referred to Buddhist priests as Milinda, governed over the western dodbs of the Punjab; Greek coins bear declaration to Greek impact over the entire of the Punjab before the interruption of the Shakas or the Scythians. In the main century before Christ, the Kushanas 13 CU IDOL SELF LEARNING MATERIAL (SLM)
under Kanishka set up a huge realm which covered the entire of the Punjab yet broadened more towards Central Asia. The replacements of Kanishka submitted to the Sassanian head Ardashir in the early third century after Christ. In the fifth century the Huns set up their force in the Punjab; their lord Tormana conveyed his arms past the Jamuna, however his replacement Mihirakula was pushed once again into the Punjab first and afterward into Kashmir. In the seventh century Harsha administered over the eastern Punjab up to the waterway Beas, while the upper bits of the leftover dodbs were enslaved by the leaders of Kashmir and the lower divides were covered by a Kingdom known as Takka. Before the appearance of the Ghaznavid Turks, the Hindu Shahi rulers were prevailing in the Punjab legitimate and the Satlej-Jamuna Divide was under the Tomar Rajput’s. 1.4 SUMMARY • The Punjab locale of India and Pakistan has a chronicled and social connect to Indo- Aryan people groups just as mostly to different native networks. Because of a few attacks from Central Asia and the Middle East, numerous ethnic gatherings and religions make up the social legacy of the Punjab. In ancient occasions, one of the soonest known societies of South Asia, the Indus Valley Civilisation was situated in the area. • The History of the Punjab alludes to the historical backdrop of the Punjab locale, an international, social, and authentic district in South Asia, containing territories of eastern Pakistan and northern India. • Antiquated Punjab was the essential geological degree of the Indus Valley Civilisation, which was striking for trend setting innovations and conveniences that individuals of the district had utilized. During the Vedic time frame, Punjab was alluded to as Sapta Sindhu, or the Land of Seven Rivers. Punjab was generally a Hindu-Buddhist locale during this period, known for its high action of grant, innovation, and expressions. • Irregular battles between different realms were normal for this time, besides in the midst of impermanent unification under incorporated Indian Empires or attacking forces. After the appearance of Islamic guideline in India, that had figured out how to manage all through an extensive stretch of the locale's set of experiences, a lot of Western Punjab had gotten a focal point of Islamic culture in the Indian subcontinent. 14 CU IDOL SELF LEARNING MATERIAL (SLM)
• An interval of Sikh principle under the Maharaja Ranjit Singh and his Sikh Empire had seen a brief remerging of customary culture, until the British had attached the district into the British Raj. Observing the finish of pioneer rule, Punjab was parcelled on strict lines - the Sikh and Hindu larger part locale framing East Punjab went to India, while the excess Muslim regions of West Punjab went to Pakistan. 1.5 KEY WORDS • Deodhi: “entrance hall”; “royal residence”; “the royal court” • Deodidar: “the keeper of the royal residence in the time of Maharaja Ranjit Singh”. • Dera: “camp”; “encampment”. • Doab: It is a term used in South Asia for the tract of land lying between two confluent rivers. It is similar to an interfluve. 1.6 LEARNING ACTIVITY 1. Discuss about the society of Punjab during Turko-Afgan rule. ___________________________________________________________________________ __________________________________________________________________ 2. Write in details about the culture of Punjab during Turko-Afgan rule. ___________________________________________________________________________ ___________________________________________________________________ 3. Discuss about the idea of historical framework of the society of Punjab. ___________________________________________________________________________ ___________________________________________________________________ 4. What do you know about the background of cultural definition in Punjab during Turko-Afghan era? ___________________________________________________________________________ ___________________________________________________________________ 5. Write about the culture in Punjab during the Turko-Afghan rule. 15 CU IDOL SELF LEARNING MATERIAL (SLM)
___________________________________________________________________________ ___________________________________________________________________ 1.7 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Discuss the meaning of Punjab. 2. Why Punjab is enriched with cultural variation? 3. Discuss about the influence of outsiders on Punjab. 4. What is Sapta Sindhu? 5. What is doab? Long Questions 1. Discuss the history of Punjab. 2. Write about the early years of Punjab. 3. Discuss about the Turko-Afgan era in Punjab. 4. How the culture of Panjab has been influenced by the Turko-Afgan. 5. Discuss about the historical background of Sikh Culture. B. Multiple Choice Questions 1. What is the meaning of Punjab? a. panj and âb b. Punj and ab c. Pun and jab d. Punji and ab 2. The Turko-Afghan rule in India lasted for about how many centuries? 16 a. two centuries b. three centuries c. four centuries d. a little over one century 3. Whose General was Malik Kafur? CU IDOL SELF LEARNING MATERIAL (SLM)
a. Firoz Shah Tughluq b. Chandragupta Maurya c. Bimisara d. Ala-ud-din khilji 4. The Uprising of 1857 was described as the first Indian war of Independence by a. S.N. Sen b. R.C. Mazumdar c. B.G. Tilak d. V.D. Savarkar 5. The year 788 AD was a good one for Hinduism. Why? a. Shankaracharya was born that year. b. Harsha Vardhan, the last Buddhist king, died. c. Samudragupta converted to Hinduism. d. All Muslim invaders were defeated. Answer 1. a, 2. b, 3 d, 4. A 5.a 1.8 REFERENCES • Chopra, P.N., Puri, B.N., & Das, M.N. (1974), A Social, Cultural & Economic History of India. Vol. II. Macmillan India, New Delhi. • Grewal, J.S. (1990), The Sikhs of the Punjab. The New Cambridge History of India. Orient Longman, Hyderabad. • Singh, F. (1972), A History of the Sikhs. Vol. III. Punjabi University, Patiala. • Singh, K. (1991), A History of the Sikhs- Vol. I (1469-1839). Oxford University Press, New Delhi. • Singh. (1990), History and Culture of the Punjab-Part II (Medieval Period). Publication Bureau, Punjabi University, Patiala. • http://www.historydiscussion.net/history-of-india/bhakti-movement-meaning-features- and-impact/2734 • https://www.sikhiwiki.org/index.php/Ten_Sikh_Gurus • https://www.britannica.com/topic/Adi-Granth-Sikh-sacred-scripture 17 CU IDOL SELF LEARNING MATERIAL (SLM)
• https://www.cambridge.org/core/books/sikhs-of-the-punjab/turkoafghan- rule/0E25B2D3D6910D985AEB67222721300F#:~:text=Guru%20Nanak's%20sharp %20response%20to,Punjab%20and%20in%20northern%20India.&text=There%20we re%20only%20a%20few,period%20of%20about%20seventy%20years 18 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 2: THE PUNJAB UNDER THE GREAT MUGHALS Structure 2.0 Learning Objectives 2.1 Introduction 2.2 The Punjab under the great Mughals 2.2.1 Mughal conflicts with Sikhs 2.3 Summary 2.4 Keywords 2.5 Learning Activity 2.6 Unit End Questions 2.7 References 2.0 LEARNING OBJECTIVES After this Unit, we can able to understand: • To outline the contribution of great Mughals in Punjab • To highlight about Mughal conflicts with Sikhs • To deliberate about the issues related on Punjab during Mughal era. 2.1 INTRODUCTION From the 11th century the Punjab turned out to be by and by a piece of enormous domains when Mahmud of Ghazni attached it to his territories in Afghanistan and Central Asia. His replacements managed over the place that is known for the five streams for more than 150 years without expanding their domain much past the waterway Ghaggar. The remainder of them was removed from Lahore by the new leaders of Afghanistan, the Ghurids, before the finish of the twelfth century. The Turkish Generals of the Ghurids vanquished almost the entire of northern India, and three Turkish administrations controlled over the Sultanate of Delhi during the thirteenth century. During the fourteenth century, a significant part of the Punjab was a piece of the huge realm set up by the Khalji Turks and kept up by the Tughluqs. The western dodbs, in any case, had gone under the impact of the Mongol replacements of Chingiz Khan before Timur, the recognized predecessor of the Mughal heads, attacked India towards the finish of the 19 CU IDOL SELF LEARNING MATERIAL (SLM)
fourteenth century. The Sayyid rulers came into power at Delhi during the mid-fifteenth century and attempted to broaden their impact over the Punjab, yet absent a lot of accomplishment. This position was acquired by the Afghan ruler Bahlol Lodhi in the late fifteenth century. Under his replacements, Sikandar and Ibrahim, the Afghan legislative head of the Punjab stretched out his impact up to the stream Jhelum. In the meantime, Babur had involved Afghanistan as a replacement of Timur, and was quick to extend his domains toward India. He involved the Punjab in the mid-1520s before he crushed Ibrahim Lodhi in the clash of Panipat in 1526. For more than two centuries at that point, the Punjab was to stay a basic piece of the Mughal Empire in India. Mughal administration, Mughal additionally spelled Mogul, Persian Mughal (\"Mongol\"), Muslim line of Turkic-Mongol source that administered the majority of northern India from the mid sixteenth to the mid-eighteenth century. After that time it kept on existing as an extensively diminished and progressively frail substance until the mid-nineteenth century. The Mughal tradition was eminent for its over two centuries of viable guideline over quite a bit of India; for the capacity of its rulers, who through seven ages kept a record of strange ability; and for its managerial association. A further differentiation was the endeavour of the Mughals, who were Muslims, to coordinate Hindus and Muslims into a unified Indian state. The administration was established by a Chagatai Turkic sovereign named Bābur (ruled 1526–30), who was dropped from the Turkic hero Timur (Tamerlane) on his dad's side and from Chagatai, second child of the Mongol ruler Genghis Khan, on his mom's side. Expelled from his familial space in Central Asia, Bābur went to India to fulfill his craving for success. From his base in Kabul (Afghanistan) he had the option to get control of the Punjab locale, and in 1526 he steered the powers of the Delhi ruler Ibrahim Lodi at the First Battle of Panipat. The next year he overpowered the Rajput alliance under Rana Sanga of Mewar, and in 1529 he crushed the Afghans of what are currently eastern Uttar Pradesh and Bihar states. At his passing in 1530 he controlled all of northern India from the Indus River on the west to Bihar on the east and from the Himalayas south to Gwalior. Babur’s child Humayun (ruled 1530–40 and 1555–56) failed to keep a grip on the domain to Afghan dissidents, yet Humayun’s child Akbar (ruled 1556–1605) crushed the Hindu usurper Hemu at the Second Battle of Panipat (1556) and in this way restored his line in Hindustan. The best of the Mughal sovereigns and an incredibly able ruler, Akbar restored and merged the Mughal Empire. Through perpetual fighting, he had the option to add-on the entirety of northern and part of focal India, however he received placating strategies toward his Hindu subjects and tried to enrol them in his armed forces and taxpayer supported organization. The 20 CU IDOL SELF LEARNING MATERIAL (SLM)
political, managerial, and military constructions that he made to oversee the realm were the central factor behind its proceeded with endurance for one more century and a half. At Akbar's demise in 1605 the realm reached out from Afghanistan to the Bay of Bengal and toward the south to what in particular is currently Gujarat state and the northern Deccan area (peninsular India). 2.2 THE PUNJAB UNDER THE GREAT MUGHALS Political changes affected bury multa, alia the character of people in the Punjab. The overwhelming groups of the area during the fifteenth and sixteenth many years were a critical custom of political changes. Various a Baloch and Pathan clan was a winning in the area which transformed into the Multan region of the Mughal Empire. The Kharal and Sial factions were transcendent in the lower pieces of the Bari and Rachna Doabs. The Gakkhars, Awans and the Janjuas were winning in the upper Sindh Sagar Doab. Various Rajput groups held landscapes along the Shivaliks and the limit along Rajasthan. Regardless, the most different of the plant factions were the Jats. They had come from Sindh and Rajasthan along the stream valleys, climbing, dislodging the Gujjars and the Rajput’s to have culturable grounds. Before the completion of the sixteenth century they were more different than some other green faction between the streams Jhelum and Jamuna. In any case, it was at this point possible to follow the remnants of the primary inhabitants of the Indus Culture, in the unprivileged shudras just as in haziness cleaned among the Brahmans who had a spot with the extraordinary positions. By far most of the Brahmans, regardless, and basically all the exchange Khatris and Aroras were the decendants of the Aryans who were tended to among the craftsmen also. The ethnic dominant part in the Punjab was facilitated by the collection in its social custom. The Vedic Aryans spoke with people of the Indus Culture not only to convey the model of the social system subject to position yet notwithstanding advance new structures of severe conviction and work on, combining the essential love of their inclination divine creatures with the overall made inner circles of the Indus public. This was by and large evident in the religion of the Goddess. Due most of the way to the help of non-Aryan rulers, Buddhism overpowered the exacting presence of the Punjab for years and years before its diminishing lost all sense of direction in the seventh century. The sorts of severe conviction and practice implied as Shaiva and Vaishnava were obviously getting standard much before the Turkish assaults of the Punjab. An arrangement of Islamic exacting 21 CU IDOL SELF LEARNING MATERIAL (SLM)
feelings and practices were introduced in the Punjab during the extended lengths of Turko- Afghan rule. To the scriptural authority of the Vedas and the Puranas was added the authority of the Quran. To Sanskrit in Devanagari content were added Arabic and Persian in to some degree different substance of their own. Previously, regardless, Greek and Kharoshthi substance likewise were known in the Punjab, as was Brahmi which was used by the Prakrit writers. Neither Sanskrit nor Arabic or Persian, regardless, was the language seen or spoken by the mass people in the Punjab. Also as they used Landa or Takri content for their essential records, they used the regional vernaculars in their step by step intercourse. These dialects had begun to emerge indisputably between the fall of the domain of Harsha in the seventh century and the climb of the Sultanate of Delhi in the thirteenth. The inconceivable craftsman Amir Khusrau implied Lahauri as the imparted in language of people of the Lahore region, later to be called Punjabi. At this moment, Shaikh Fariduddin Chishti of Pakpattan was using another huge tongue of Punjabi, explicitly Multani, as the method of his theoretical explanation. The people who wished to convey themselves to the mass people regularly preferred to use their language. The versifiers and vocalists (dhadis) drew in the average people with accounts of fondness and fight in their own languages, making in the process a rich act of oral writing in Punjabi. The chronicled background of the Sikhs in the Punjab can be followed to the late fifteenth century. The creator of Sikhism, Guru Nanak, was brought into the world in the Rachna Doab in April, 1469, when Bahlol Lodhi was managing at Delhi and Tatar Khan Lodhi was supervising the zone of Lahore for his advantage. Expert Nanak's father, Kalu, was a Khatri, a high situation among the Punjabi Hindus yet the subcaste Bedi to which he had a spot was to some degree unimportant among the Khatri subcastes. Kalu was staying in a town called Rai Bhoi di Talwandi in which the most obvious occupant was a Muslim, broadly known as Rai Bular. Similarly as other of his contemporary Khatris, Kalu had learnt Persian to have the alternative to fill in as a pafwdri. He expected to educate his youngster okay to find a spot for the duration of regular daily existence. Expert Nanak appears from his sytheses to be a refined person. He may have been self-instructed. However, in all probability he took taking all things together that the town educators of records and Persian expected to teach. As an adolescent Nanak was hitched to Sulakhni, young lady of Mula, a Khatri of the as of late settled town of Batala who had come there from his town, Pakho di Randhawi, on the left bank of the stream Ravi. Mula had a spot with the subcaste Chona which was less critical than even the subcaste Bedi. As a married youth Nanak was typical straightaway to bring in 22 CU IDOL SELF LEARNING MATERIAL (SLM)
cash for himself. Regardless, there was almost no in the town for a smart youthful individual with respect to a calling. Eventually already or after 1490, search for business took him across the Bari Doab to Sultanpur in the Bist Jalandhar Doab. Sultanpur as of now was the seat of a critical shiqddr, Daulat Khan Lodhi, who was later to transform into the authoritative head of Lahore. It was a flourishing town on the course from Delhi to Lahore. Its overall public included Hindus and Muslims, following various purposes for living. It is difficult to imagine that there was no one in Sultanpur to explain or to oversee Islamic law, or that there was no one to address Islamic supernatural quality. It is ensured to anticipate that there were Khatri financial specialists and shippers, Brahman priests and gem gazers. There were various who served Daulat Khan in the association of the area under his district. There were qdniingos to help the director in the evaluation and collection of land pay. Certainly, there was a power storeroom {modlkhdna) for the wages assembled in kind. One of its agents was Jai Ram, an Uppal Khatri, who was hitched to Guru Nanak's sister, Nanki. On his sales and assurance Guru Nanak was given work in the modlkhdna of Daulat Khan. For around 10 years Guru Nanak played out his commitments well, living as a householder in Sultanpur. His two kids, Sri Chand and Lakhmi Chand, were imagined there. Be that as it may, neither his help of Daulat Khan Lodhi nor his thought in regards to his family was the fundamental piece of his life at Sultanpur. He was searching for something huger, the explanation behind human life. Possibly, he had met wandering strict radicals (sddbs) in or near Rai Bhoi dl Talwandi. In Sultanpur he could meet the representatives of both Hinduism and Islam. Severe discussions among Hindus and Muslims were typical in the fifteenth century Punjab. Expert Nanak contemplated the mysteries of life and considered points of view imparted by others on a segment of the vital requests of life. His mission for truth completed it very well may be said of eminent calling. This indicated the completion of his visit in Sultanpur around 1500. During the chief quarter of the sixteenth century Guru Nanak endeavoured long journeys in and outside the Indian subcontinent. In one of his abstains there is a reference to towns and metropolitan regions he visited in all of the 'nine areas of the earth' (nau-khand). There isn't actually any vulnerability that he visited the huge focal points of Hindu and Muslim excursion. He talked with the saints of essentially all structures of severe conviction and practice in contemporary India. He kept his eyes and ears open. Surely, even a shallow scrutinizing of his sytheses is adequate to comprehend that there was hardly anything that he missed, in administrative issues or government, in the public eye or religion, or in nature. His followers came to acknowledge that he had accepted these trips for 'the 23 CU IDOL SELF LEARNING MATERIAL (SLM)
recuperation of the world'. At the completion of his outing the sole inspiration driving his life was to pass on his message of salvation to all. In 1526, Babur, a Timurid relative of Timur and Genghis Khan from the Fergana Valley (progressed Uzbekistan) was taken out from his ancestral space in Central Asia. Bābur went to India and crossed the Khyber Pass. From his base in Afghanistan, he had the choice to deal with Punjab, and in 1526 he completely squashed the forces of the Delhi lord Ibrahim Lodi at the First Battle of Panipat. The next year, he squashed the Rajput collusion under Rana Sanga of Mewar, and in 1529 squashed the leftovers of the Delhi sultanates. At his destruction in 1530 the Mughal Empire fused for all intents and purposes all of Northern India. Babur’s kid Humayun (managed 1530–40 and 1555–56) had a lost region to rebels, yet Humayun’s kid Akbar (governed 1556–1605) squashed the Hindu ruler Hemu at the Second Battle of Panipat (1556) and re-established Mughal rule. Akbar's kid Jahangir had encouraged the size of the Mughal Empire through progress, yet left a huge piece of the state bankrupt in this way. Jahangir's kid Shah Jahan (controlled 1628–1658) was known for his tourist spots, including the Taj Mahal. Shah Jahan's youngster Aurangzeb was especially known for his severe bias and was known for his destruction of schools and asylums which he saw as un-Islamic. Despite the crime of a Sikh Guru, Aurangzeb had conferred significant charges on Hindus and Sikhs that had later incited a monetary slump. During the standard of Muḥammad Shah (1719–48), the domain began to diminish, accelerated by battling and disputes, and. After the death of Muḥammad Shah in 1748, the Marathas attacked and govern. 2.2.1 Mughal conflicts with Sikhs The lifetime of Guru Nanak, the coordinator of Sikhism, related with the triumph of northern India by Babur and establishment of the Mughal Empire. Jahangir mentioned the execution of Guru Arjun Dev, while in Mughal authority, for supporting his youngster Khusrau Mirza's foe assurance to the seat. Expert Arjan Dev's death incited the sixth Guru Hargobind to announce influence in the creation of the Akal Takht and the establishment of a post to monitor Amritsar. Jahangir by then detained Guru Hargobind at Gwalior, anyway conveyed him following different years when he not, now felt bargained. The succeeding offspring of Jahangir, Shah Jahan, and disdained Guru Hargobind's disclosure and after a movement of assaults on Amritsar obliged the Sikhs to pull out to the Shivalik Hills. The tenth Guru, Guru Tegh Bahadur, moved the Sikh social class to Anandpur 24 CU IDOL SELF LEARNING MATERIAL (SLM)
and took off broadly to visit and talk in opposition of Aurangzeb, who tried to present Ram Rai as new expert. Expert Tegh Bahadur helped Kashmiri Pandits in avoiding change to Islam and was caught by Aurangzeb. Right when offered a choice between change to Islam and death, he chose to give instead of deal his norms and was executed. Expert Gobind Singh anticipated the guruship in 1675 and set up the Khalsa, a total large number of exculpated Sikhs, on 13 April 1699. The establishment of the Khalsa joined the Sikh social class against various Mughal-upheld inquirers to the guruship. Banda Singh Bahadur (in any case called Lachman Das, Lachman Dev and Madho Das), (1670–1716) met Guru Gobind Singh at Nanded and accepted the Sikh religion. A short period of time before his death, Guru Gobind Singh mentioned him to vanquish Punjab and gave him a letter that guided all Sikhs to oblige him. Following two years of getting partners, Banda Singh Bahadur began an agrarian uprising by isolating the gigantic estates of Zamindar families and passing on the land to the workers During the rebellion, Banda Singh Bahadur made it a feature devastate the metropolitan networks where the Muslims had been ruthless to the partners of Guru Gobind Singh. He executed Wazir Khan in retaliation for the passing’s of Guru Gobind Singh's youngsters after the Sikh victory at Sir hind. He administered the area between the Sutlej River and the Yamuna River, set up a capital in the Himalayas at Lohgarh and struck cash in the names of Guru Nanak and Guru Gobind Singh. In 1716, he was squashed by the Mughals at his post at Gurdas Nangal. The got Sikhs were beheaded; their heads stacked down with roughage, mounted on spears and carried on a procession to Delhi on the way to the Qutab Minar. Banda Singh was encouraged to get off, as the Muslims set his child in his arms and bade him to butcher it. Denying the request, his child was torn open and dealt with to him, as the Muslims had taken apart his extremities in the wake of declining to change over to Islam. 2.3 SUMMARY • This unit centers on the local organization issues experienced by the Mughals in Punjab during 1707-15. A significant disappointment of the Mughals in the locale was their failure to manage the Sikh issue. • The time frame saw the resurgence of the Sikh uprisings coordinated against the Mughal state. The Sikhs saw the Mughal state as the wellspring of all oppression, since it not just had the biggest offer in the social excess yet in addition legitimized and supported the current force structure in the area. The Sikh development tested the Mughal 25 CU IDOL SELF LEARNING MATERIAL (SLM)
authority and fundamentally disintegrated it during the four periods of battle under the administration of Banda Bahadur. • The Sikhs presented difficulties by presenting elective ideas of rule and rulers, by incorporating a few Jat and Jat Sikh zamindars and acquiring strength from the unmistakable and clandestine opposition of slope bosses against Mughal power. • Nonetheless, the help base of the Sikhs shrivelled away throughout some stretch of time. The khatris and the non-Jat zamindars lined up with the Mughals because of their political and financial interests. The neighbourhood magnates excessively floated towards the more far off force of the Mughals. A portion of the slope bosses excessively favoured the Mughals. • While the Mughal power had recaptured some ground and in spite of the fact that Banda Bahadur, the considerable Sikh head of the mid eighteenth century was caught and killed in 1715 alongside 700 different Sikhs, Sikh antagonism kept on disintegrating the establishments of Mughal power until the territory was in all out disorder in the eighteenth century. • Punjab under the Great Mughals draws out the quirks of the ideas and techniques followed by the Mughal rulers and their effect on administration. Mughal sway just as administration accepted shadings not the same as the ones recognizable during Sultanate. The Mughal sway was not of Sunni assortment. It was Changezian, Timurian, Persianate, and Sultanian—all folded into one. The anchor of the administration was not Shariat; it was sovereign-explicit. The Mughal ruler was viewed as himself as commended as heavenly and in this manner deserving of heavenliness, having the right to be shown through movement in design, calligraphy, painting and court style. This was valid overall, until Aurangzeb had cudgel and adjusted the idea of the administration to make it Sunni Muslims-explicit and against non-Muslims with critical outcomes. • The legislative issues which the Mughal heads embraced every once in a while has been plentifully dealt with in this examination. Though Punjab grew monetarily and regarding dependability, certain breaks showed up. There arose a requirement for opening or recognizing roads for modern excess to be contributed productively. Administrative design required update in light of the fact that Mansabdari framework was not amiable to progress, inferable from the shrinkage of crown lands. Aurangzeb, regardless of his own characteristics of respectability, genuineness and steadiness, was 26 CU IDOL SELF LEARNING MATERIAL (SLM)
excessively fixated on Islamic Unitarianism to manufacture a correct kind of way to deal with the approaching issues. A definitive aftereffect was that Suba of Lahore, rather than introducing an illustration of steady, amicable and prosperous society, slipped quickly into the vortex of flimsiness, between communitarian conflict and financial disintegration. 2.4 KEYWORDS • Mansabdari system: The Mansabdari System was introduced by Mughal emperor Akbar as new administrative machinery and revenue system. • Suba/Subah: \"Subah\" and is equivalent to a Field Marshal or a full General today. • Shariat: “a religious law forming part of the Islamic tradition”. • Bureaucratic: “body of non-elected governing officials”;” administrative policy- making group”. 2.5 LEARNING ACTIVITY 1. Discuss about the Mughal emperor. ___________________________________________________________________________ ___________________________________________________________________ 2. Write about the relation of Mughals and Sikh Gurus. ___________________________________________________________________________ ___________________________________________________________________ 3. What was the influence of Mughals in Punjab? ___________________________________________________________________________ ___________________________________________________________________ 4. Discuss about the history of Punjab under great Mughals. ___________________________________________________________________________ __________________________________________________________________ 5. Write about Punjab under Mahmud of Ghazni. 27 CU IDOL SELF LEARNING MATERIAL (SLM)
___________________________________________________________________________ ___________________________________________________________________ 2.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. What is Mansabdari system? 2. What is Suba? 3. Who are the Subedars? 4. What is Subadary system in Punjab? 5. What is Shariat? Long Questions 1. Discuss about Mughal conflicts with Sikhs. 2. Write in details about the relation of Mughals and Sikhs. 3. Why there was a conflict with Sikh and Mughals? 4. How was the relation with Great Akbar with Sikh Gurus? B. Multiple Choice Questions 1. What was the duration reign of Muḥammad Shah? a. 1719–48 b. 1819-56 c. 1759-99 d. 1811-33 2. What is a religious law forming part of the Islamic tradition? a. Piri system b. Shariat c. Anand Karaj d. Maulana law 3. When did Ibrahim Lodhi win in the battle of Panipat? 28 a. 1356 b. 1221 CU IDOL SELF LEARNING MATERIAL (SLM)
c. 1121 d. 1526 4. When Guru Govind Singh DID was crushed by the Mughals at his fortress at Gurdas Nangal? a. 1716 b. 1871 c. 1761 d. 1801 5. Who wrote Raj Karega Khalsa (in Estonian)? a. Ali, Imran b. Chattopadhyaya, Brajadulal c. Dhanoa, S.S. d. Barua, Pradeep Answers 1. a 2. B 3. d 4.a 5. c 2.7 REFERENCES • Ali, Imran. The Punjab under imperialism, 1885-1947 (2014). • Barua, Pradeep (2006), The State at War in South Asia, University of Nebraska Press, ISBN 978-0-8032-2785-9 • Bhaṅgū, R.S.; Singh, K.; Singh, K. (2006). Sri Gur Panth Prakash: Episodes 1 to 81. Sri Gur Panth Prakash. Institute of Sikh Studies. ISBN 978-81-85815-28-2. • Chattopadhyaya, Brajadulal (2003), Studying Early India: Archaeology, Texts, and Historical Issues, Permanent Black Publishers, ISBN 81-7824-143-9 • Condos, Mark. The Insecurity State: Punjab and the Making of Colonial Power in British India (2020) excerpt • Daniélou, Alain (2003), A Brief History of India, Simon and Schuster, ISBN 978-0- 89281-923-2 • Dhanoa, S.S. (2005). Raj Karega Khalsa (in Estonian). Sanbun Publishers. • Frawley, David (2000), Gods, Sages and Kings: Vedic Secrets of Ancient Civilization, Vedic Secrets of Ancient Civil, Lotus Press, ISBN 978-0-910261-37-1 29 CU IDOL SELF LEARNING MATERIAL (SLM)
• Gandhi, R. (2013). of the Book: Punjab: A History from Aurangzeb to Mountbatten. • https://en.wikipedia.org/wiki/History_of_Punjab • https://soc.culture.indian.marathi.narkive.com/WvN1AzZm/karachi-uncle-is-a- dawood-man • https://www.scribd.com/document/302516928/B-Sc-II 30 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 3: BHAKTI MOVEMENTS – SALIENT FEATURES AND IMPACT ON SOCIETY Structure 3.0 Learning Objectives 3.1 Introduction 3.2 Bhakti movements – salient features 3.3 Impact on society 3.4 Summary 3.5 Keywords 3.6 Learning Activity 3.7 Unit End Questions 3.8 References 3.0 LEARNING OBJECTIVES After this unit, we can able to know: • To outline the Bhakti movements; • To framework the salient features Bhakti movement. • To highlight the impact of Bhaktism on society. • To comprehend the social importance of Bhaktism. 3.1 INTRODUCTION The archaic period has seen another phage of social advancement as Bhakti Movement which brought forth extraordinary culture, rehearses, philosophical and strict practices and thoughts. The presentation ought to clarify about the Bhakti Movement and its possibilities in Medieval India propounded by different holy people like Kabir, Gure Nanak, Mirabai, Surdas, Tulsidas and so on Further, in the principle body clarify about the fundamental highlights of the Bhakti Movement. Like solidarity of God, serious love and dedication the best way to salvation, self- give up, judgment of customs, dismissal of symbol love, liberality and so on Then, talk about the positive effect of the Bhakti Movement on the Medieval Indian Society. We can bring independently like social and political effect, strict effect, advancement of 31 CU IDOL SELF LEARNING MATERIAL (SLM)
local dialects of the ordinary citizens, moral impact and so on then, talk about the negative effect of the Bhakti Movement. Like dismissal by Turko-Afghan rulers, separated the Hindu Society, offered ascend to another type of odd notion in Indian culture as Tantra and so forth Close by bringing all-inclusive positive effect of Bhakti Movement. A significant milestone in the social history of archaic India was the quiet transformation in the public eye achieved by a universe of socio-strict reformers, an upset known as the Bhakti Movement. This development was liable for some rituals and customs related with the love of God by Hindus, Muslims and Sikhs of Indian subcontinent. For instance, Kirtan at a Hindu Temple, Qawwali at a Dargah (by Muslims), and singing of Gurbani at a Gurdwara are completely gotten from the Bhakti development of middle age India (800-1700). The head of this Hindu Pentecostal development was Shankaracharya, an extraordinary scholar and a recognized thinker. Also, this development was propounded by Chaitanya Mahaprabhu, Namadeva, Tukaram, and Jayadeva. The development's significant accomplishment was its nullification of icon love. The head of the bhakti development zeroing in on the Lord as Rama was Ramananda. Next to no is thought about him, yet he is accepted to have lived in the main portion of the fifteenth century. He encouraged that Lord Rama is the incomparable Lord, and that salvation could be achieved uniquely through affection for and commitment to him, and through the redundancy of his consecrated name. Chaitanya Mahaprabhu was a parsimonious Hindu priest and social reformer in sixteenth century Bengal. An extraordinary defender of adoring dedication for God, bhakti yoga, Chaitanya loved the Lord as Krishna. Sri Ramanuja Acharya was an Indian logician and is perceived as the main holy person of Sri Vaishnavism. Ramananda brought to North India what Ramanuja did in South India. He raised his voice against the expanding formalism of the universal faction and established another school of Vaishnavism dependent on the good news of affection and dedication. His most remarkable commitment is the cancelation of qualifications of station among his supporters. Adherents of Bhakti development in twelfth and thirteenth Century included holy people like Bhagat Namdev, and Saint Kabir Das, who demanded the reverential singing of gestures of recognition of ruler through their own sytheses. Guru Nanak, the primary Sikh Guru and originator of the Sikhism, also was a Nirguna Bhakti Saint and social reformer. He was against all differentiations of station just as the strict competitions and ceremonies. He lectured the solidarity of God and censured 32 CU IDOL SELF LEARNING MATERIAL (SLM)
formalism and ceremony of both Islam and Hinduism. Guru Nanak's gospel was for all men. He broadcasted their balance taking all things together regards. The sixteenth and seventeenth hundreds of years kept on seeing the ascent of numerous strict reformers. The example of the Rama religion and the Krishna faction among the Vaishnavas diverge into various organizations and doctrines. The main light of the Rama clique was holy person writer Tulsidas. He was an extremely extraordinary researcher and had made a significant investigation of Indian way of thinking and writing. His incredible sonnet, 'Ramacharitamanasa', famously called Tulsi-krita Ramayana is extremely well known among the Hindu aficionados. He set before individuals the picture of Sri Rama as all temperate, all incredible, the Lord of the World, and the actual encapsulation of the Supreme Reality (Parabrahma). The adherents of the Krishna faction established the Radha Ballabhi order under Hari Vamsa in 1585 A.D. Sur Das composed 'Sursagar' in Brajbhasha, which is loaded with sections of the appeal of Lord Krishna and his dearest Radha. 3.2 BHAKTI MOVEMENTS – SALIENT FEATURES The Medieval time period is considered as a period of exceptional social association in India and during this period another time of social improvement was begun. The relationship between different social orders delivered new philosophical and exacting traditions, musings. The certified progression of Bhakti advancement happened in South India between the seventh and the twelfth many years through the exercises of craftsman heavenly individuals known as Alvars and Nayanar. The Sufi did heavenly individuals of the Muslims moreover emphasized commitment to Allah (God). The extraordinary yearning made Kabir, Guru Nanak, Mirabai, Surdas, Tulsidas, Chaitanya and others, the inconceivable kinds of Bhakti advancement. Bhakti emerged in South India in the seventh to tenth hundreds of years in sonnets that the Alvars and the Nayanars created in Tamil to the divine beings Vishnu and Shiva, separately. Drawing on prior Tamil common practices of sexual verse just as regal customs, bhakti artists applied to the God what might for the most part be said of a missing darling or of a ruler. Bhakti before long spread to North India, showing up most eminently in the tenth century Sanskrit text the Bhagavata-purana. Muslim thoughts of give up to God may have impacted Hindu thoughts of bhakti from the beginning, and later writer holy people like Kabir (1440– 1518) presented Sufi (otherworldly) components from Islam. 33 CU IDOL SELF LEARNING MATERIAL (SLM)
Every one of the significant divinities of Hinduism—Vishnu, Shiva, and the different types of the Goddess—have unmistakable reverential customs. Vishnu-bhakti depends on Vishnu's symbols (manifestations), especially Krishna and Rama. Dedication to Shiva is related with his regular indications on earth—in which he can show up as anybody, even an ancestral tracker, a Dalit (once in the past called an unapproachable), or a Muslim. Dedication to the Goddesses is more territorial and neighborhood, communicated in sanctuaries and in celebrations gave to Durga, Kali, Shitala (Goddess of smallpox), Lakshmi (Goddess of favorable luck), and numerous others. Central Features of the Bhakti Movement: • Unity of God or one God anyway known by different names. • Bhakti, genuine love and responsibility, the most ideal approach to salvation. • Repetition of the True Name. • Self-Surrender. • Condemnation of customs, administrations and outwardly disabled certainty. • Rejection of image love by various sacred individuals • Open-mindedness about picking severe issue. • Did not associated themselves with a particular severe philosophy • Emphasized on focal fortitude, taking everything into account. • No capability of different standings, higher or low • Need of an expert for heading moved by a couple. • Preaching through close by or regional tongues and moving between different spots for spreading the exacting message. Various statutes of the Bhakti religion may be found in the Bhagavad-Gita. The chance of the fortitude of God is reflected in the words, \"Even those enthusiasts who love distinctive heavenly creatures love Me alone.\" (IX 23). It isn't the strategy for affection anyway the worship for a conciliatory fanatic of unadulterated heart that is significant for \"Whoever offers to me with responsibility, a leaf, a blossom, a characteristic item, or water … I recognize\" (IX, 26). The show of self-surrender is rehashed in the declarations of Lord Krishna, \"Give up each and every severe way, and take cover in Me alone. I will pass on you from all offenses.\" (XVIII 66). The chance of an open viewpoint to decide for oneself in issue of religion may be found in the lines,\" … you do as thou choosiest\" (XVIII 63). 34 CU IDOL SELF LEARNING MATERIAL (SLM)
Regardless, the certified improvement of Bhakti happened in South India between the seventh and the twelfth many years through the exercises of craftsman blessed individuals known as Alvars and Nayanar whose songs were assembled and fused in the 10th century. The Sufi heavenly individuals of the Muslims moreover focused on devotion to Allah (God). The supernatural aching made Kabir, Guru Nanak, Mirabai, Surdas, Tulsi Das, Chaitanya and others, the staggering sorts of Bhaktism. Many, however not all, bhakti developments were available to individuals of the two sexual orientations and all ranks. Reverential practices included recounting the name of the God or Goddess, singing psalms in commendation of the divinity, wearing or conveying recognizing images, and undertaking journeys to consecrated spots related with the God. Fans likewise offered day by day forfeits—for a few, creature penances; for other people, vegan penances of leafy foods—in the home or sanctuary. After the gathering custom at the sanctuary, the minister would circulate pieces of the God's extra food (called prasad, the word for \"effortlessness\"). Seeing—and being seen by—the God or Goddess (darshan) was a fundamental piece of the custom. 3.3 IMPACT ON SOCIETY In order to understand the impact of the Bhakti improvement, we need to consider the establishment under which the advancement procured power. Under the impact of the Muslim rule, the Hindus had persevered through an incredible arrangement actually, morally and significantly. The Muslim rulers in regular expected to maintain the Islamic laws on the Hindus. The Muslim rule had put dread in the hearts of the Hindu masses. They required some solace to recover their discouraged hearts. The Bhakti improvement brought them assumption and maintains and internal fortitude to save themselves. All through time, a couple of loathsome practices had slithered into the Hindu society. There was a lot of position and class separation. A couple of divisions had occurred. There was a fair game plan of unforgiving men between the two organizations for instance the Hindus and Muslims. Some retouching contact was required. Fortunately with the new intruders, some Sufi Muslim blessed individuals had in like manner come to India and settled here. They were amazingly liberal inclining. They complemented the moderations of fondness and devotion, partnership and consistency, etc. this helped with bringing the two organizations closer. It furthermore helped with organizing the conflicting interests. 35 CU IDOL SELF LEARNING MATERIAL (SLM)
The sacred individuals of the Bhakti improvement excused the qualification of rank and Uati'. A critical factor which provoked the commonness of Bhakti improvement was that by far most of the sponsors of this advancement tried to oblige the differences between the Hindus and the Muslims by zeroing in on that Rama and Rahim were a lot of something similar. They rebuked the scorn of the devotee Pandits and Mullas the equivalent. The Hindus comprehended that it was difficult to drive away the Muslim rulers and Muslims from India. On the other hand the Muslims furthermore appreciated that the Hindus were in incomparable bigger part and it was hard to constrain all of them to acknowledge Islam. So under the impact of the new advancement the different sides started advancing endeavors for coming closer to each other. For the Hindus the effort was begun by the Hindu sacred individuals of the Bhakti advancement and for the Muslims by the Sufi Saints. The Hindu and similarly as the Muslim heavenly individuals focused on exacting ease. They zeroed in on human qualities and great mindsets. They zeroed in on that a veritable exacting man is one who is unadulterated in thought and movement. The Bhakti blessed individuals confided in correspondence of man and man. According to them there was no capability and considered high and low dependent on birth. Their entrances were accessible to all classes. The Bhakti blessed individuals endeavored to establish an environment of thoughtfulness between the Hindus and the Muslims. The Bhakti blessed individuals were social reformers additionally. They reproved a couple of social wrongs. The Sufi Saints like Khawaja Moinuddin Chishti, Bakhyiya Kaki, Nizamudin Aulia and Nasiruddin Chirag-I-Delhi, etc. tried to control the fixation of the Muslims and endeavored to carry them nearer to the Hindus. A couple of Hindus became allies of the Sufi sacred individuals anyway without surrendering their own religion. Positive Impact of the Bhakti Movement on the Medieval Indian Society: Social and Political impact: • During the course of time, a couple of devious practices had crept into the Hindu society. There was a lot of standing and class capability. A couple of divisions had occurred. They required some solace to patch their hopeless hearts. • The most critical social impact of the Bhakti improvement was that the disciples of the Bhakti advancement excused the position capability. 36 CU IDOL SELF LEARNING MATERIAL (SLM)
• They began to join as one dependent on value. They took their dinners together from the ordinary kitchen. The improvement endeavored to deliver the commitment of standing. • A soul of concordance among different zones of society and religion got upgrade. • The noxious demonstration of 'Sati' got some eased back down and the circumstance with women got more importance. • Some of the rulers accepted liberal severe methodologies under the impact of the Bhakti improvement. Strict impact: • The advancement blended stimulating among the Hindus and Muslims regarding the uselessness of custom and bizarre thoughts. • The impression of energy for the difference between the thought and practices of the two religions emerged. • The improvement enabled severe mercy. • Guru Granth Sahib the holiest book of the Sikhs which was come later on consolidated the messages of heavenly individuals having a submit with different requests. This was by uprightness of the spirit of tolerance addressed by the Bhakti heavenly individuals. Advancement of local dialects of the ordinary citizens: • In spot of Sanskrit, Arabic and Persian, the Bhakti sacred individuals addressed with the assistance of neighborhood vernaculars which could be seen with no issue. • For model the language of Kabir was a mix of a couple of vernaculars of common use. Surdas used 'Brij' vernacular. Goswami Tulsidas made his works in 'Awadhi'. • This improvement saw the ascent of various tongues like Hindi, Marathi, Gujarati, Bengali • These were earlier used essentially by normal masses yet with the preaching’s by heavenly individuals through these tongues, they gained recognizable quality and their tallness got raised and bit by bit got affirmation by people from higher classes and positions. Moral effect: • The improvement attempted to pervade a sensation of commitment in the step by step life of people. 37 CU IDOL SELF LEARNING MATERIAL (SLM)
• It highlighted procuring of bounty through troublesome work and genuine infers. • It upheld the assessment of social help of destitute individuals and the poverty stricken. • It developed a humane attitude. It raised the Excellencies of fulfillment and balance. It caused to see the obscenities of shock, greed and vanity. Negative Impact of the Bhakti Movement on the Medieval Indian Society: • The Bhakti advancement winning to an extraordinarily little degree in understanding its two-cover target e. accomplishing changes in Hinduism and making friendly relations between the Hindus and the Muslims. • Neither the Turko-Afghan rulers nor the Muslim public recognized the Rama-Sita or Radha-Krishna religion. • It is also perhaps extraordinary to say that Akbar's broad perspective was a direct result of the impact of the Bhakti improvement. • The improvement further isolated the Hindu society. • For even the disciples of Kabir came to be known as Kabir Panthis. • It similarly offered rise to another design odd idea in Indian culture: Tantra. • Development of tantra school was a part of Bhakti. • By communicating supernatural words (mantra) and making various kinds of mystic signs, it was acknowledged that one could accomplish the longings similarly as gain radiant forces. The Bhakti sacred individuals showed general mercy and accomplished a change in the social plan of the overall population. All of the sacred individuals esteemed humanity and were committed to God. In any case, their allies fail to rise above singular tendency and made gatherings and subsects. While the Bhakti Movement of this time reflected standard desires, in any case, it is unseemly to depict these improvements as exclusively mass turns of events. In spite of the way that all of the blessed individuals showed a comparative truth, middle age India fail to achieve social fortitude. Hence, the Indian culture came to be segregated into number of new groups reliant on customariness. 3.4 SUMMARY • Typically it is recognized that the most brand name feature of the exacting improvement during the old time frame was the advancement which focused on decided limit commitment to God. It was a completed quiet submission of oneself to 38 CU IDOL SELF LEARNING MATERIAL (SLM)
God. The advancement which underscored basically these considerations was the Bhakti improvement—obligation to God. Bhakti to God was recognized as salvation. • Social impact: The primary social impact of the Bhakti improvement was that the allies of the Bhakti advancement excused the position separation. They began to consolidate as one dependent on consistency. They took their dinners together from the customary kitchen. The improvement endeavored to loosen the commitment of standing. • A sensation of congruity among different zones of society and religion got drive. • The pernicious demonstration of 'Sati' got some eased back down. • The circumstance with women got more importance. • Severe impact: The improvement energized exciting among the Hindus and Muslims as for the uselessness of function and odd thoughts. The impression of eagerness for the differentiation between the thought and practices of the two religions emerged. The advancement engaged exacting mercy. Expert Granth Saheb the holiest book of the Sikhs which was fused later on joined the messages of blessed individuals having a submit with different requests. This was by temperance of the spirit of mercy addressed by the Bhakti blessed individuals. • Progression of commonplace tongues of the normal residents: Rather than Sanskrit, Arabic and Persian, the Bhakti heavenly individuals addressed with the assistance of neighborhood vernaculars which could be seen with no issue. For instance the language of Kabir was a blend of a couple of tongues of reliably use. Surdas used 'Brij' vernacular. Goswami Tulsi Das made his works in 'Awadhi'. • Political effect: A part of the rulers accepted liberal exacting plans under the impact of the Bhakti improvement. • Moral effect: The advancement attempted to embed a sensation of dedication in the step by step life of people. It underlined securing of wealth through troublesome work and authentic techniques. It upheld the assessment of social help of needy individuals and the desperate. It developed a sympathetic attitude. It pointed out the goals of bliss and restriction. It caused to see the shades of malevolence of shock, avarice and vanity. • The Bhakti improvement winning to a little degree in understanding its two-wrinkle objective for instance accomplishing changes in Hinduism and making pleasant relations between the Hindus and the Muslims. It delivered another gathering for 39 CU IDOL SELF LEARNING MATERIAL (SLM)
instance Sikhism. It is possibly improbable to say that Akbar's wide stance was by righteousness of the impact of the Bhakti advancement. The advancement further apportioned the Hindu society. For instance the allies of Kabir came to be known as Kabir Panthis. 3.5 KEY WORDS • Sikhism: Sikhs strive to train the mind and the senses to recognize the Divine Light. • Salvation: Preservation or deliverance from harm, ruin, or loss. • Bhakti Movement: “theistic devotional trend that emerged in medieval Hinduism”. • Guru Granth Saheb: This is the central religious scripture of Sikhism. 3.6 LEARNING ACTIVITY 1. Write about the Bhakti Movement in Punjab? ___________________________________________________________________________ ___________________________________________________________________ 2. What were the influences of Bhaktisim in Punjab? ___________________________________________________________________________ ___________________________________________________________________ 3. Discuss about Positive Impact of the Bhakti Movement on the Medieval Indian Society. ___________________________________________________________________________ ___________________________________________________________________ 4. Write about negative impact of the Bhakti Movement on the Medieval Indian Society. ___________________________________________________________________________ ___________________________________________________________________ 3.7 UNIT END QUESTIONS 40 CU IDOL SELF LEARNING MATERIAL (SLM)
A. Descriptive Questions Short Questions 1. What is Sikhism? 2. What is Bhakti movement? 3. What is the meaning of Salvation? 4. What is Adi Granth or Guru Granth Saheb? 5. What is Social and Political impact of Bhakti movement in Punjab? Long Questions 1. Discuss in details about Religious impact of Bhakti movement in Punjab. 2. Write about Moral influence of Bhakti movement. 3. What is Bhakti movement? Write in details. 4. What are the Main Features of the Bhakti Movement? 5. How did Bhakti movement impact on Indian society and cultural life? B. Multiple Choice Questions 1. Which movement refers to the theistic devotional trend that emerged in medieval Hinduism and later acted as the de facto catalyst to the formation of Sikhism? a. Bhakti b. Sufism c. Wahabi d. Mughal 2. What is the feeling of Preservation or deliverance from harm, ruin, or loss? a. Conflict b. Resolution c. Salvation d. Peace 3. When did through the teachings of poet saints known as Alvars and Nayanar? a. 6th and the 12th Centuries b. 7th and the 12th Centuries c. 8th and the 12th Centuries d. 9th and the 12th Centuries 41 CU IDOL SELF LEARNING MATERIAL (SLM)
4. Who wrote Bhakti - the Yoga of Love? a. S. S Kumar b. B. K. Jain c. C. V Raman d. Rosa Kathrine 5. Who wrote \"Bhakti\"? a. Johar, Surinder b. Wendy Doniger c. Schomer & McLeod d. SS Kumar Answers 1. a 2. C 3. b 4. a 5. B 3.8 REFERENCES • Johar, Surinder (1999). Guru Gobind Singh: A Multi-faceted Personality. MD Publications. p. 89. ISBN 978-8-175-33093-1. • Schomer & McLeod (1987), pp. 1-2. • Lance Nelson (2007), An Introductory Dictionary of Theology and Religious Studies (Editors: Orlando O. Espín, James B. Nickoloff), Liturgical Press, ISBN 978- 0814658567, pages 562-563 • SS Kumar (2010), Bhakti - the Yoga of Love, LIT Verlag Münster, ISBN 978- 3643501301, pages 35-36 • Wendy Doniger (2009), \"Bhakti\", Encyclopædia Britannica • \"The Four Denominations of Hinduism\". Himalayan Academy. 2013. • Christian Novetzke (2007). \"Bhakti and Its Public\". International Journal of Hindu Studies. 11 (3): 255–272. doi:10.1007/s11407-008-9049-9. JSTOR 25691067. S2CID 144065168. • Pechilis Prentiss (2014), pp. 10-16. • Catherine Robinson (2005), Interpretations of the Bhagavad-Gita and Images of the Hindu Tradition, Routledge, ISBN 978-0415346719, pages 28-30 42 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 4: SUFISM IN PUNJAB – SALIENT FEATURES AND IMPACT ON SOCIETY Structure 4.0 Learning Objectives 4.1 Introduction 4.2 Sufism in Punjab – salient features 4.2.1 Worship methodology of the Sufism 4.2.2 Ten Steps of Sufism 4.2.3 Sufi Saints and their Contribution 4.2.4 Origin of Sufism 4.3 Sufism: Impact on society 4.3.1 Religions impact 4.3.2 Social impact 4.3.3 Political impact 4.3.4 Cultural impact 4.4 Guru Nanak-Life 4.5 Guru Nanak-Travel 4.6 Summary 4.7 Keywords 4.8 Learning Activity 4.9 Unit End Questions 4.10 References 4.0 LEARNING OBJECTIVES After this unit, you can able to know: • To converse about Sufism and its origin. • To outline salient features of Sufism • To highlight the impact of Sufism on society • To converse about life of Guru Nanak • To outline the early life and family of Guru Nanak • To highlight the travel and journey of Guru Nanak 43 CU IDOL SELF LEARNING MATERIAL (SLM)
4.1 INTRODUCTION Sufism develops the inward and the external elements of profound practice, the exclusive and the exoteric to set up a religion of extreme commitment, love as its enthusiasm; verse, routine, love and dying from God as ideal\" as opposed to namaz, hajj and chastity. The term Sufi is gotten from 'suf' signifying 'wood' as Sufis utilized woolen covers, garments. The Arabic importance of which is 'Virtue'. There are two shades of Sufis: Basara who had confidence in Islamic law and Beshara who didn't had faith in Islamic law. Sufism entered in India somewhere in the range of eleventh and twelfth hundreds of years. Al-Hujwari was first Sufis who got comfortable Quite a while and passed on in 1089 AD who is prevalently known as Data Ganj Naksh (Distributor of limitless fortune). Multan and Punjab were the early focal point of Sufism and by the thirteenth and fourteenth hundred of years, it spread to Kashmir, Bihar, Bengal and the Deccan. Guru Nanak Guru Nānak; About this sound elocution; conceived as Nanak on 15 April 1469 – 22 September 1539), additionally alluded to as Baba Nanak ('father Nanak'), was the originator of Sikhism and is the first of the ten Sikh Gurus. His introduction to the world is praised worldwide as Guru Nanak Gurpurab on Katak Pooranmashi ('full-moon of the Katak'), for example October–November. Nanak is said to have traversed Asia showing individuals the message of ik Onkar (ੴ, 'one God'), who abides in all of his manifestations and establishes the endless Truth. With this idea, he would set up a novel profound, social, and political stage dependent on balance, friendly love, goodness, and prudence. Nanak's words are enlisted as 974 beautiful songs, or shabda, in the blessed content of Sikhism, the Guru Granth Sahib, with a portion of the significant petitions being the Japji Sahib (jap, 'to present'; ji and sahib are postfixes connoting regard); the Asa di Var ('melody of expectation'); and the Sidh Gohst ('conversation with the Siddhas'). It is essential for Sikh strict conviction that the soul of Nanak's holiness, eternality, and strict authority had endless supply of the nine resulting Gurus when the Guruship was degenerated on to them. The connection among Sufism and Sikhism traces all the way back to the hour of Guru Nanak, who had an unobtrusive existence of significant, otherworldly dedication, focussed on building extensions of affection, resilience, conjunction, and concordance among people groups of assorted religions and financial status. He was so drenched in devotion and showing his followers to live profoundly, truly, and agreeably that large numbers of his Muslim counterparts, particularly Sufis, considered him a genuine Muslim. 44 CU IDOL SELF LEARNING MATERIAL (SLM)
Guru Nanak made a trip widely — including to Mecca for the Haj, various areas of Afghanistan, and Baghdad — looking for divine information and spiritualist grant. This uncovered him considerably more to Islam and its spiritualist ways of thinking than to some other religion. Also, obviously, for 64 long years, one of Guru Nanak's dearest friends was Mardanda, who stayed a Muslim until he kicked the bucket. As indicated by the caretaker of the place of worship of Miyan Mir in Lahore, Mardana's relatives actually live there, and allude to themselves as Sikh-Muslims. Guru Nanak abandoned numerous Hindu and Muslim pupils, and each asserted him as theirs for he had lived with them so amicably and treated them so similarly, so deferentially thus earnestly that neither one of the sides was able to surrender his body to the next. Today, the sanctum of Guru Nanak is visited by Sikhs as well as by Hindus and Muslims, each looking for his endowments in their own specific manners. It was in such a commonly supporting profound relationship, which had been developing among Sufism and Sikhism, that Guru Arjan Dev welcomed Miyan Mir, a main Sufi of his time and Pir of the Sufism's Qaderi Order, to establish the framework stone of the Golden Temple in Amritsar. Undoubtedly, the shared characteristic of the qualities and standards, which the Gurus and Sufis had been showing their supporters, was so profound with an attention on humanism that the Guru Granth (the focal strict content of Sikhism) incorporates 112 couplets and four psalms by Khwaja Fariduddin Ganjshakar, an unmistakable Sufi of the Chishti Order, who lived in Punjab during 1266 A.D. This implies the profound connection among Sufism and Sikhism, and the impact they had on one another. Since the development of Sikhism in the fifteenth century, the contrasts between the Sikh and Muslim people group have been followed to realpolitik. Such contrasts have barely exuded from the common way which the Sufis and the Gurus followed to arrive at truth by serving the vicegerents of God on this planet, while welcoming them to cherish, endure, and help each other. Afghanistan is the origin of numerous incredible Sufis, including the ruler ul rear: Khawaja Moinuddin Chishti. He was brought into the world in Chishti, Herat, in 1141 A.D., and settled down in Ajmer, following a fantasy in which Prophet Mohammed favoured him to do as such. Afghanistan has as of late proposed to build up a sister-city connection between Chishti of Herat and Ajmer to respect the heritage and commitments of the incomparable Sufi and to reinforce social ties among Afghanistan and India, in light of the two nations' common past and interlaced fate. 45 CU IDOL SELF LEARNING MATERIAL (SLM)
The Chishti Order of Sufism — which impacted the reasoning and educating of Guru Nanak — deciphered religion as far as human help, welcoming its devotees \"to create waterway like liberality, sun-like love, and earth-like neighbourliness\". To execute these generally great deeds, the adherents of Chishti and different Orders of Sufism set up khanqahs, public venues with taking care of and dwelling offices, which were worked all through country India. The Chishti Order khanqahs invited anybody, paying little mind to confidence, race, or station, and offered them food and sanctuary, otherworldly direction, mental help, and advising. By making populist networks inside a separated society, the Sufis spread their lessons of adoration, otherworldliness and congruity. It was this illustration of Sufi fraternity and value that attracted individuals to Islam. To re-establish harmony and congruity in South Asia today, we don't have to look further away from home. We just ought to return to the fundamental statutes of Sufism and Sikhism for exercises to be learned. In a contracting, between subordinate world, countries should destroy dividers of scorn, aggression, and foolish, lose-lose plans to sabotage one another. These fake human hindrances to their aggregate advancement ought to be supplanted by genuine, result-situated endeavours to accomplish provincial reconciliation for harmony and success. That is the thing that the incomparable Sufis and Gurus of Central Asia and South Asia lectured and advanced so human misfortune was supplanted by human amicability through general human help and brotherhood under one useful, tolerant God and it’s a wide range of, lovely appearances. The current year's Summit of the South Asian Association for Regional Cooperation (SAARC) in Kathmandu discussed the normal difficulties that stand up to the countries of South Asia. Outrageous destitution, feeble administration frameworks, absence of availability, absence of energy, and security dangers keep for causing huge scope human enduring all through the area, a usually normally enriched and civilisationally rich locale. To address the main drivers of these issues and to misuse this current district's huge capability of common and HR for the aggregate security and thriving of every one of their countries, Afghan President Ashraf Ghani approached his kindred SAARC pioneers to \"change the principles of the game and the battleground among the countries from showdown to collaboration\". As a result, President Ghani kept up that insofar as the South Asian countries remained secured up a lose-lose attitude, subverting each other, they would scarcely create and progress together on a supportable premise. He noticed that to change business as usual was \"the trial of administration\". For comprehensive, ground-breaking authority, which South 46 CU IDOL SELF LEARNING MATERIAL (SLM)
Asia needs, we need to draw motivation from the sort of initiative that Guru Nanak showed. He drove his Hindu and Muslim adherents as a visual demonstration, to such an extent that he deleted from his supporters' psyches the distinctions of identity, confidence and standing. He brought together them around an ethos that advanced the prosperity, everything being equal. Afghanistan is the origin of numerous incredible Sufis, including the ruler ul rear: Khawaja Moinuddin Chishti. He was brought into the world in Chishti, Herat, in 1141 A.D., and settled down in Ajmer, following a fantasy in which Prophet Mohammed favoured him to do as such. Afghanistan has as of late proposed to build up a sister-city connection between Chishti of Herat and Ajmer to respect the heritage and commitments of the incomparable Sufi and to reinforce social ties among Afghanistan and India, in light of the two nations' common past and interlaced fate. The Chishti Order of Sufism — which impacted the reasoning and educating of Guru Nanak — deciphered religion as far as human help, welcoming its devotees \"to create waterway like liberality, sun-like love, and earth-like neighborliness\". To execute these generally great deeds, the adherents of Chishti and different Orders of Sufism set up khanaqas, public venues with taking care of and dwelling offices, which were worked all through country India. The Chishti Order khanaqas invited anybody, paying little mind to confidence, race, or station, and offered them food and sanctuary, otherworldly direction, mental help, and advising. By making populist networks inside a separated society, the Sufis spread their lessons of adoration, otherworldliness and congruity. It was this illustration of Sufi fraternity and value that attracted individuals to Islam. To reestablish harmony and congruity in South Asia today, we don't have to look further away from home. We just ought to return to the fundamental statutes of Sufism and Sikhism for exercises to be learned. In a contracting, between subordinate world, countries should destroy dividers of scorn, aggression, and foolish, lose-lose plans to sabotage one another. These fake human hindrances to their aggregate advancement ought to be supplanted by genuine, result-situated endeavors to accomplish provincial reconciliation for harmony and success. That is the thing that the incomparable Sufis and Gurus of Central Asia and South Asia lectured and advanced so human misfortune was supplanted by human amicability through general human help and brotherhood under one useful, tolerant God and it’s a wide range of, lovely appearances. The current year's Summit of the South Asian Association for Regional Cooperation (SAARC) in Kathmandu discussed the normal difficulties that stand up to the countries of South Asia. Outrageous destitution, feeble administration frameworks, absence of 47 CU IDOL SELF LEARNING MATERIAL (SLM)
availability, absence of energy, and security dangers keep for causing huge scope human enduring all through the area, a usually normally enriched and civilisationally rich locale. To address the main drivers of these issues and to misuse this current district's huge capability of common and HR for the aggregate security and thriving of every one of their countries, Afghan President Ashraf Ghani approached his kindred SAARC pioneers to \"change the principles of the game and the battleground among the countries from showdown to collaboration\". As a result, President Ghani kept up that insofar as the South Asian countries remained secured up a lose-lose attitude, subverting each other, they would scarcely create and progress together on a supportable premise. He noticed that to change business as usual was \"the trial of administration\". For comprehensive, ground-breaking authority, which South Asia needs, we need to draw motivation from the sort of initiative that Guru Nanak showed. He drove his Hindu and Muslim adherents as a visual demonstration, to such an extent that he deleted from his supporters' psyches the distinctions of identity, confidence and standing. He brought together them around an ethos that advanced the prosperity, everything being equal. Sufism is frequently depicted as the mysterious side of Islam. It accepts music and moving as hallowed ceremonies which help to interface fans in contemplation and supplication. Sikhs have had a solid relationship with Sufis throughout the long term. For instance, the establishment stone of the Harmandir Sahib or the Golden Temple in Amritsar was laid by the Sufi spiritualist Sain Mian Mir. The fifth Sikh Guru had explicitly called upon the spiritualist to lay the stone to show that the entryways of the Sikh confidence's holiest of holies would consistently be available to everybody, paying little mind to their convictions. The Gurus were known for their enthusiasm for the otherworldliness and convictions of others. At the point when the Sikh sacred texts were first being arranged by the fifth Guru nearly 400 years prior, he welcomed refrains to be shipped off him from everywhere the subcontinent so they could be considered for consideration. Numerous Hindus and Muslims presented their own verse and those of their instructors, and the Guru chose those songs which concurred with Sikh lessons. That was the means by which the refrains of Sheik Farid, a Sufi holy person who passed on around 250 years before the Sikh confidence was even established, came to shape a basic piece of the Sikh sacred texts. His verse additionally changed Punjabi from being a society language to one thought about appropriate for writing, similarly that Chaucer changed how English came to be seen. 48 CU IDOL SELF LEARNING MATERIAL (SLM)
The repulsions of what occurred in Pakistan on Thursday are tragically not novel. Minority people group around the globe are progressively winding up in testing conditions, going from being survivors of segregation toward one side of the range through to being exposed to fierce assaults with dangerous results on the other. At the point when contrast apparently is something to fear and scorn as opposed to appreciate and observe, I'm helped to remember the accompanying couplet by Sheik Farid: • Try not to absolute even a solitary unforgiving word; your True Lord and Guru stays in all. • Try not to make's anyone extremely upset; these are generally precious gems. The expressions of a Muslim Sufi holy person inside the blessed Sikh sacred texts is for me a wonderful illustration of what we would all be able to make progress toward inside a general public. 4.2 SUFISM IN PUNJAB – SALIENT FEATURES The notable highlights of the Sufism are examined beneath • Sufism gets its guideline from Islam. Albeit the Sufi holy people look for internal immaculateness however the universal Muslims rely on outside lead and visually impaired recognition of strict customs. • Sufism accepts that-'God is the darling of the sweetheart (Mashook)' for example the aficionado and the lover is anxious to meet his darling (God). • Sufism accepts that affection and dedication are just methods for arriving at God. • Along with Prophet Muhammad, they additionally joined incredible significance to their 'Murshid' or 'Pir'. • Sufism accepts that commitment is a higher priority than quick (Roza) or petition (Namaz). • Sufism disposes of station framework. • Sufism was separated into 12 orders and each under a spiritualist Sufi holy person. 4.2.1 Worship system of the Sufism The act of Sufism is considered first to be preeminent as a way to association with God, or the observing of the Face of God. Besides, Sufism develops the internal and the external components of profound practice, the obscure and the exoteric. Love at Sufi places of worship is called 'Ziyarat'. Moving and singing particularly Quwwali, were the piece of such 49 CU IDOL SELF LEARNING MATERIAL (SLM)
love. Sufi holy people accept that presenting the name of God (Zikra) and tuning in (Sama). Chishti sama was promoted by the Amir Khosrow. Music has consistently been available as a rich practice among every single Indian religion. As a powerful medium to scatter thoughts, music has spoken to individuals for ages. The crowd in India was at that point acquainted with psalms in neighbourhood dialects. Hence Sufi reverential singing was right away fruitful among the populaces. Music communicated Sufi goals flawlessly. In Sufism, the term music is classified \"sa'ma\" or scholarly try out. This is the place where verse would be sung to instrumental music; this custom would frequently place Sufis into otherworldly delight. The normal portrayal of spinning dervishes wearing white shrouds come to picture when matched with \"sa'ma.\" Many Sufi customs supported verse and music as a component of schooling. Sufism spread broadly with their lessons bundled in well-known melodies getting to mass socioeconomics. Ladies were particularly influenced; frequently used to sing Sufi melodies during the day and in female social affairs. Sufi social events today are known as qawwali. Probably the greatest supporter of the melodic Sufi practice was Amir Khusro (d. 1325). Known as a supporter of Nizamuddin Chishti, Amir was known as the most capable melodic artist in the early Muslim time of India. He is viewed as the organizer of Indo-Muslim reverential music customs. Nicknamed \"Parrot of India,\" Amir Khusro advanced the Chishti connection through this rising Sufi mainstream society inside India. 4.2.2 Ten Steps of Sufism The ten stages endorsed by the Sufism to acknowledge God are given beneath: 1. Tauba importance apology (Remorse for your past direct) 2. Zuhd importance devotion (Righteousness by prudence of being devout) 3. Wara importance restraint (act or practice of abstaining from reveling a craving) 4. Faqr importance neediness (condition of having next to zero cash and few or no material belongings) 5. Sabr significance persistence (amiable resilience of postponement or inadequacy) 6. Shukra significance appreciation (sensation of gratefulness and appreciation) 7. Raza significance trust (Be idealistic; be loaded with trust; have trusts) 8. Riza significance accommodation (demonstration of submitting; for the most part giving up capacity to another) 9. Khauf significance dread (feeling experienced fully expecting some particular torment or peril) 50 CU IDOL SELF LEARNING MATERIAL (SLM)
Search
Read the Text Version
- 1
- 2
- 3
- 4
- 5
- 6
- 7
- 8
- 9
- 10
- 11
- 12
- 13
- 14
- 15
- 16
- 17
- 18
- 19
- 20
- 21
- 22
- 23
- 24
- 25
- 26
- 27
- 28
- 29
- 30
- 31
- 32
- 33
- 34
- 35
- 36
- 37
- 38
- 39
- 40
- 41
- 42
- 43
- 44
- 45
- 46
- 47
- 48
- 49
- 50
- 51
- 52
- 53
- 54
- 55
- 56
- 57
- 58
- 59
- 60
- 61
- 62
- 63
- 64
- 65
- 66
- 67
- 68
- 69
- 70
- 71
- 72
- 73
- 74
- 75
- 76
- 77
- 78
- 79
- 80
- 81
- 82
- 83
- 84
- 85
- 86
- 87
- 88
- 89
- 90
- 91
- 92
- 93
- 94
- 95
- 96
- 97
- 98
- 99
- 100
- 101
- 102
- 103
- 104
- 105
- 106
- 107
- 108
- 109
- 110
- 111
- 112
- 113
- 114
- 115
- 116
- 117
- 118
- 119
- 120
- 121
- 122
- 123
- 124
- 125
- 126
- 127
- 128
- 129
- 130
- 131
- 132
- 133
- 134
- 135
- 136
- 137
- 138
- 139
- 140
- 141
- 142
- 143
- 144
- 145
- 146
- 147
- 148
- 149
- 150
- 151
- 152
- 153
- 154
- 155
- 156
- 157
- 158
- 159
- 160
- 161
- 162
- 163
- 164
- 165
- 166
- 167
- 168
- 169
- 170
- 171
- 172
- 173
- 174
- 175
- 176
- 177
- 178
- 179
- 180
- 181
- 182
- 183
- 184
- 185
- 186
- 187
- 188
- 189
- 190
- 191
- 192
- 193
- 194
- 195
- 196
- 197
- 198
- 199
- 200
- 201