CU-BA-Eng-SEM-V-History and culture of punjab -Second Draft

day the epoch of imperialism and India’s extra speedy conversion in day-to-day its agrarian and raw cloth appendage and a marketplace for its commodities.” (Singh P. , 1981, p. 20). The purposeof the government was every day develop Punjab as a price-effective meals basket for European intake and a wealthy market for its finished articles, which was a usual exercise in different parts of the use of a. within a brief span of half a century, the province noticed modern modifications in the manner of irrigation, communiqué and transportation. It substantially transformed the connection between the economy and the land. Newly constructed railway networks linked the Punjab’s agriculture with the national and worldwide markets. Cultivation of coins plants such as wheat, coteverydayn and sugarcane for export have been favoured by way of colonial government day-to-day the crops for domestic intake. The item of the colonial nation was no longer simply monetary exploitation, however also safeguarding the political balance of the imperial regime. keeping multifarious concerns of the political establishment in mind, from 1885 onwards, the British started the dual technique of agricultural colonisation and canalisation in western Punjab. The authorities introduced many households from significant Punjab daily develop the arid lands on this a part of the province. right here, large tracts of land were reserved for ex-servicemen every day compensate their unswerving services every day the Empire. Irrigation facilities elevated agricultural output in those areas and enabled the land grantees day-to-day increase their financial repute appreciably. however with the passage of time, irrigation facilities and agricultural produce created an phantasm of widespread prosperity as colonial kingdom enhanced its revenue call for from peasants 12 months after yr. For the British, an assured supply of revenue become crucial for keeping the new administrative set-up suchas judicial, police, agricultural, sales and canal irrigation. The maincareer of the Punjabis became agriculture. The everyday land revenue extracted from agriculture incurred handsome earnings day-to-day the authorities and turned into “via a long way the most vital source of profits for the country” (Ali, 1989, p. four). the proportion of revenue turned into everyday be paid at a fixed time in coins and was no longer negotiable below any instances. The authorities’ method of series of land revenue was inflexible in its practice and remissions or concessions have been infrequently permissible every day the affected peasants. The British positioned the onus of paying land sales on the peasant, even if a herbal calamity triggered a crop failure. As a result, to fulfil primary intake needs and authorities duties, the middling strata of rural society tended everyday be 101 CU IDOL SELF LEARNING MATERIAL (SLM)

drawn in day-to-day the internet of debt. For someone eking out his living from land, non- payment of sales ought to cause loss of land ownership. This social stigma pushed him daily the flap of debt. And as soon as a peasant fell in day-to-day the debt lure, it was daily for him to come back out of the clutches of cash lender. For the Punjabi peasantry at large, imperial financial regulations labored as a push aspect everyday borrow cash within the instances of want. anyway, the fashion of money lending and borrowing turned into now not new inside the Punjabi society. earlier than the creation of the British, the peasants borrowed day-to-day meet varying levels of the necessities of existence, however after the annexation of the Punjab, they borrowed more often than not for satiating the nation call for sales and water tax. coins loans every day meet land sales and water price payments became important when the proceeds of the harvest left no surplus after consumption requirements had been set aside or the moneylenders‟ responsibilities met (Mukherjee, 2005, p. 41). As small landowning magnificence wished credit score either because of the herbal calamities including famine, drought, epidemics, floods or sudden and sharp versions in fees, or shopping plough animals or seed, they bore the sharpest brunt of the colonial British rule. on this way, achievement of the requirements of lifestyles became every dayugheveryday for small and center class landowning network. For them, “every of this monetary distress were accentuated by using the mixing of Punjab with the colonial capitalist market economy.” (Puri, TheGhadar movement: a brand new awareness, 2000, p. 146). In Punjab, market driven economic system transformed the land right into a valuable asset in instances of need and land costs extended appreciably in the colonial duration. The sale of land became greater worthwhile than cultivation. The leader reason for growth within the profits earning from agriculture became the increase in the charge of land; it rose from a trifling rupees 10 according to acre in 1870 daily extra than rupees a hundred according to acre by the flip of the century (Calvert, 1922, p. 219). The peasant should loan land for immediate credit score and borrowing have become a necessity for subsistence in times of shortage. The increase in land costs in Punjab concurrently led to a rapid boom in agricultural indebtedness. For peasants, reimbursement of loans was no longer easy as profits from agriculture frequently fell quick of the anticipated expenditure on it. In those occasions, the viable option every day every day peasants became every day get enrolled in the army or undertake trips looking for employment. Migration from villages every day towns, in other parts of the usa or abroad ought to be made feasible through securing a 102 CU IDOL SELF LEARNING MATERIAL (SLM)

mortgage, often towards a loan of land (Mukherjee, 2005, p. 43). There have been ample motives which compelled the Punjabis day-to-day pick out the direction of migration. “They have been compelled to go away their homes and go abroad day-to-day 3 reasons – first, they had been not able daily pay the land revenue, and other direct and oblique taxes of the government; 2nd, they wanted every day earn sufficient cash daily repay the debts of the usurer money lending instructions that lay heavy on their backs; 1/3, they had been eager everyday improve their own backward monetary circumstance of lifestyles (Josh, 2007, p. fifty one).” emigrate, every day a foreign land became not smooth because it required a surety of a sure amount inside the pocket of the immigrant, which sincerely could not be borne via everyone. any other option every day for peasants everyday improve their lot become day-to-day get them recruited in the navy. Many of them had without problems joined the military service for an confident profits at the end of the month. financial requirements and possibilities have been regularly essential push every days for maximum recruits seeking enlistment in daily the military (Yong, 2005, p. 79). A recruit inside the military acquired rupees seven a month as earnings and loose tour on railways. military service become taken into consideration through human beings as every other road for employment and an everyday pay on the end of the month at the least set their domestic expenditure in a balanced state. those recruits, with an detail of loyalty day-to-day the British Crown, started out to treat themselves as a part of the privileged sections of the society. In fact, a soldier in uniform carried honour inside the village community and changed into day-to-day Fauji Sahib. navy provider for that reason became an specific possibility that changed into guarded jealous by means of those who enjoyed that privilege (Yong, 2005, p. 83). British utilised the services of the Punjabi recruits in and outside India for combating imperial wars. The range of Punjabis in the army rose with the aid of 309 consistent with cent between 1858 and 1910 (Yong, 2005, p. 7). army provider, of route, helped in substantiating the own family earnings, however at the time of herbal calamities even this belied the circle of relatives’ expectations. Famines time and again every day in the Punjab for the duration of fifty years of the British rule. From 1860 everyday 1901, the province changed into hit difficult five instances by using famines and severe droughts (Sohal, 1992, p. seventy six). The famine of 1869 coupled by means of heavy mortality of farm animals accentuated the trouble of indebtedness. Agriculturists did now not have enough day-to-day pay the kingdom call for of land sales on time, and as such, 103 CU IDOL SELF LEARNING MATERIAL (SLM)

they borrowed from moneylenders everyday manipulate their bills. as a consequence, there ushered an generation of Punjab’s indebtedness which had never been recognised in the u . s . earlier than (Nijjar, 1974, p. 127). It was an underestimation of the colonial rule that even as British exported large portions of food grain from Punjab, the human beings within India had been struggling from starvation and hardships. The export of food grain changed into no longer checked even in the course of the famine years of 1896- 97 and 1899-1900 (Puri, Ghadar movement: A quick day-to-day, 2011, p. 6). in step with Malcolm Darling, “If it is actual that debt follows credit score, those who have no credit will have no debt (Darling, p. 211). He factors out that massive canalisation in Punjab through the British prompted a spurt in agricultural wealth, but prosperity brought about a demoralising effect at the Punjab’s peasants (Sohal, 1992, p. 75). He, but, excuses the British authorities for being liable for indebtedness of the peasants and attached relative prosperity of peasants accountable for accruing debt. except, he regards Punjabi social cusday-to-dayms, improvidence, illiteracy and astuteness of moneylenders have been the real daily chargeable for rural indebtedness. in this state of affairs, the British felt the need day-to-day shield the interests of landowning agriculturalists on whom the political stability, revenue proceeds and military recruitment heavily depended. Taking all those topicsin daily attention and with an item day-to-day protect the agriculturists from the clutches of moneylenders, a paternalistic rules, the Punjab Alienation of Land Act changed into exceeded with the aid of the Punjab authorities in 1901. This Act constrained the sale and buy of agricultural land most effective everyday agricultural groups. It succeeded in safeguarding the interests of cultivaday-to-dayrs, but at the identical time, it gave start every day a new class of landowning agricultural money lending elegance which furnished credit score every day small and center strata of the peasantry for meeting its 66b34c3da3a0593bd135e66036f9aef3 desires. This Act restrained the passing of agricultural landin day-to-day the palms of moneylender but failed everyday clear up efficiently the crisis of rural indebtedness. The question as day-to-day who turned into an agriculturist turned into not decided via actual occupation however by way of caste. by using that trendy, the state recognised best Jats, Rajputs and contributors of Scheduled Castes as agriculturists. different castes of Hindu and Muslim communities have been in large part left from the purview of this regulation. This compartmentalisation of the landowning elegance caused a silent grudge in the hearts of the ones who were denied their due via this Act. additionally, later on, this Act sprang the fangs of communalism in the social cloth. Punjab witnessed a collection of social and religious reform movements which widely 104 CU IDOL SELF LEARNING MATERIAL (SLM)

stimulated the psyche of people. one of the critical politico-religious tendencies after annexation became the start of Namdhari or Kuka motion. 4.3 PROGRAM The movement turned into a call every day return every day the real credentials of the Sikhism as propounded via Guru Gobind Singh – the tenth Guru of the Sikhs. Thefounder of the Namdhari motion, Baba Ram Singh turned into born in BhainiArayian (now daily Bhaini Sahib) village of Ludhiana district in February 1816 (Ahluwalia, 1965, p. forty). In truth, the motion, in its political aspirations changed into a freedom movement-in- the-making. The Namdhari motion which embodied daily an quantity the anti-feudal aspirations of the rural negative and the artisans and bought anti-British man or woman because it improved, embodied the sizable spirit of non-recognition of the British Raj via sections of the Punjabi population and in form have become one of the earliest and embryonic indicators of non-cooperation (Singh P. , 1981, p. 15). Baba Ram Singh drilled his followers with severydayut sticks and skilled them in warfare. In 1872, Namdhari movement surfaced with full-grown militancy and posed a every dayugheveryday task every day the alien authorities. In his non-secular gatherings, Baba Ram Singh referred to the wickedness of local Sikh rulers and their crony landlords; exercise of idolatry and casteism in Sikhs and pretentious practices adopted with the aid of the Sikh priests within the Sikh gurdwaras and shrines. even though, Baba Ram Singh became a non-believer in the Hindu ideals and practices, he became an ardent every day of the cow – the sacred animal of the Hindus. Collision of the Namdharis with the British authorities got here due day everyday their daily forestall the slaughter of kine (Singh ok. , 2004, p. 131). After a skirmish with Muslim butchers in Malerkotla, the Deputy Commissioner of Ludhiana, L. Cowan blew up sixty-six Namdharis by means of tying them daily the mouths of cannons. Following this, British arrested Baba Ram Singh from Namdhari headquarters at Bhaini Sahib and deported him daily Burma in 1885. At the same time, maximum of the Sikhs additionally feared the modern man or woman of the Namdhari motion. Later on, owing every day the liberal recruitment of the Sikhs in the British navy, guide of the Sikh elite every day the British and strict vigil on Namdharis‟ moves with the aid of the authorities, the motion regularly restricted itself day-to-day the spiritual sports only. at the equal time, Arya Samaj become making inroads in everyday the Punjab. inside a brief span of time, Arya Samaj made its presence felt in the Punjab. The 105 CU IDOL SELF LEARNING MATERIAL (SLM)

Samaj, founded with the aid of Swami Dayananda Saraswati in 1875 at Bombay, were given a prepared response in Punjab. In 1877, Dayananda opened a department of the Arya Samaj at Lahore. After Uttar Pradesh, Punjab had the highest branches of Arya Samaj during his lifetime. Lala Lajpat Rai and Ajit Singh, who led the agrarian agitation of 1907, had been the prominent Arya Samajists. Hindus and Sikhs of the province warmly welcomed his call „again day-to-day Vedas‟ which harassed on the purity of unique faith and rejected all false beliefs and practices familiar in Hinduism. In fact, Arya Samaj changed into a reform motion primarily based on rationality. Shudhhi, a ceremony of purification, changedinto an essential hallmark of the movement, seeking readmission of the perfectionists returned indaily the Hindu faith. Proselytization have become an important part of the Samaj‟s activities. With this ceremony a spirit of militancy entered in everyday the pantheon and it at once confronted the Muslim, Christian as well as the Sikh missionaries. Later on, this practice of conversion gave stimulus every day Hindu- Muslim-Sikh strife in the society. The method of identity reformation paved the manner for communalism everyday make its headway in the frame politic of the Punjab. In truth, “Loyalty everyday a fixed of ideals andevery day the organization that possessed the ones ideals heightened current social divisions, setting one organization against all different” (Jones, 1989, p. 314). any other socio-spiritual reform movement in Punjab, the Singh Sabha was looking to purge Sikhism of false beliefs and practices that had crept in with the passage of time in the Sikh faith. The motion emphasised on recoverydaring the pristine purity of the Sikhism. In 1888, distinguished members of the Sabha, Gurmukh Singh, Jawahar Singh and Ditt Singh initiated reform system and set up a Khalsa Diwan in Lahore. The Singh Sabha created a sense of cultural attention as well as identification, thereby furnishing a base for destiny development (Singh F. , 1972, p. XVII). The Sabhaposted ancient and non-secular books everyday propagate the knowledge of the teachings of the Sikh specialists. Ditt Singh issued Khalsa newspaper and emphasised on the wonderful identity of the Sikhs. He wrote many books and pamphlets on the Sikh records every day, theology and polemics. Ditt Singh died at a younger age in 1901. together with his loss of life, Khalsa Diwan Lahore have become redundant. In 1903, every other faction of the Sikhs shaped chief Khalsa Diwan in Amritsar. Diwan became an apolitical entity which day-to-day for nurturing suitable relations with the British. English knowledgeable elite members of the Sabha 106 CU IDOL SELF LEARNING MATERIAL (SLM)

tried their efforts daily cultivate loyalty daily the Crown (Singh k. , 2004, p. 142). (Malik, MuslimAnjumans and Communitarian attention, 2000) The British helped Diwan leaders day-to-day set up academic institutions. additionally, the colonial authorities used them every day upkeep Sikh shrines. 4.4 IMPACT Untill the Gurdwara Sudhar Lehar (Sikh Reform motion) turned into released in Nineteen Twenties, while new grassroots leadership dailyok a firm stand for community rights, the British endured to increase support and favour everyday Singh Sabha leaders. the decade, 1880-1890 saw the birth of several Muslim associations (Anjumans). these institutions, like different spiritual communities aimed at the religious, material and social uplift of community members. at the same time, they confronted a grave threat from the growing proselytising activities of the Christian missionary societies and growing financial prosperity of the Hindus, who, with the aid of virtue of their advancement in schooling, trade and public services, had been emerging as a dominant community in the province (Malik, Muslim Anjumans and Communitarian awareness, 2000, p. 112). consequently, the emergence of those Anjumans represented a new consciousness and responsiveness most of the Muslims. Anjuman-i-Islamia, Lahore; Anjuman-i-Islamia, Amritsar; Anjuman-i- Himayat-i-Islam, Amritsar have been some crucial associations which played an active role within the Muslim affairs. The targets of these Anjumans were daily propagate Islam, everyday appoint preachers, everyday put up pamphlets and journals and every day make preparations for the non-secular coaching of the Muslim boys and girls so as everyday ward off destructive influences of the teaching of other religions. The individuals of those institutions strived for social reform and ethical improvement of the Muslim community. They mounted several schools, orphanage houses and publishing homes. however, the club of those Anjumans, besides a few, was no longer massive sufficient; it normally changed into confined every day the range of 100-four hundred. contributors of thecenter and higher center classes such as scions of arise verydaycratic households, honorary magistrates, lawyers, traders and government officers assumed the leadership of these Anjumans. These Anjumans contributed substantially in the discipline of education. The Muslim community set up colleges (Madrassas) for ladies and boys in Batala, Ludhiana, Jalandhar, Shimla, Ropar, Amritsar, Rawalpindi and Multan. although, the training 107 CU IDOL SELF LEARNING MATERIAL (SLM)

imparted in those establishments was now not of rather high popular, however they fulfilled the fantastic need of the Muslim community. community leaders positioned unique emphasis on religious and moral training. All Anjumanssdailyod for the Muslim cohesion and organised a stiff resistance daily the activities of the Hindu revivalist and Christian missionary societies. British guidelines also stimulated their assumption of communal overeveryday and politics. despite their political and spiritual tension, these Anjumans performed an vital position inside the daily of the Punjab, specifically within the subject of the Muslim schooling and social reform. 4.5 SUMMARY  Everyone recognises that the traditional social system in India was organised around caste structures and caste identities. In dealing with the relationship between caste and politics, however the doctrinaire moderniser suffers from a serious xenophobia. He begins with the questions: is caste disappearing? Now, surely no social system disappears like that. A more useful point of departurewould be: what form is caste taking under the impact of modern politics, and what form is politics taking in a caste- oriented society?  Those in India who complain of ‘casteism in politics’ are really looking for a sort of politics, which has nobasis in society. ...Politics is a competitive enterprise, its purpose is the acquisition of power for the realisation of certain goals, and its process is one of identifying and manipulating existing and emerging allegiances in order to mobilise and consolidate positions. The important thing is organisation and articulation of support,and where politics is mass-based the point is to articulate support through the organisations in 4.6 KEYWORDS  Nirankaris - Followers of the Formless One  Namdhari Arya Samaj - The Namdharis are a separate religion and followers of 'Kookaism' that differs from mainstream Sikhs  Sikh Sabha - The Singh Sabha Movement was a Sikh movement that began in Punjab in the 1870s in reaction to the proselytising activities of Christians, Hindu reform movements (Brahmo Samajis, Arya Samaj) and Muslims (Aligarh movement and Ahmadiyah) 108 CU IDOL SELF LEARNING MATERIAL (SLM)

 Anjuman - The Anjuman-i-Himayat-i-Islam was a body that represented a spontaneous desire on the part of middle-class Muslims of Lahore to cooperate with each other for common good. The Anjuman also played a vital role to provide a political platform for Indian Muslims. 4.7 LEARNING ACTIVITY 1. Discuss about the foundation of social reforms in Punjab ___________________________________________________________________________ ___________________________________________________________________________ 2. Discuss about the impact of social reforms in Punjab. ___________________________________________________________________________ ___________________________________________________________________________ 4.8UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Describe religion as a fornl in ethnic identity. 2. Write a note on religious ethnicity as a basis of stratification. 3. Outline the historical background to religious ethnicity in Punjab. 4. Mention few don’ts as observed by the Sikhs as their religious code of conduct. 5. Outline the socio religious reforms. Long Questions 1. What were 19th century socio religious reforms happening in Punjab? 2. Discuss the changes in agrarian background that caused the changes. 3. How the British influenced these changes? 4. Discuss about the female infanticide. 5. Discuss the Muslim reform movements. B. Multiple Choice Questions 109 CU IDOL SELF LEARNING MATERIAL (SLM)

1. Who among the following founded the Namdhari Movement? a. Baba Dyal Singh b. Baba Ram Singh c. Ç. Mahmud Hasan d. Jagat Mithra 2. Who among the following founded the Nirankari Movement? a. Baba Dyal Das b. Baba Ram Singh c. Ç. Mahmud Hasan d. Jagat Mithra 3. Which of the following statement(s) is/are correct with the reference of Singh Sabha Movement? a. It aimed for modern Western education for Sikhs b. It was formed to counter proselytising activities in Sikhs by Hindu revivalists c. The Akali Movements was an off-shoot of this movement d. All of these 4. Who was Lala Lajpat Rai? 110 a. Freedom fighter b. Saint c. Sikh guru d. Banker 5. Lahore was the capital of a. Punjab CU IDOL SELF LEARNING MATERIAL (SLM)

b. NWFP c. United provinces\\ d. Bengal Answers 1-b, 2-a, 3-d, 4-a, 5-a 4.9 REFERENCES Reference  History and Culture of Punjab Paperback – 1 January 1989 by Mohinder Singh  Social & Cultural History of the Punjab: Prehistoric, Ancient & Early Medieval Hardcover – 1 January 2004 by J S Grewal Website  https://abhipedia.abhimanu.com/Article/State/NTE5MwEEQQVVEEQQVV/Socio- Religious-Movements-in-Punjab-Punjab-State  https://punjab.pscnotes.com/ppsc-mains-updated-notes/ppsc-mains-paper-i- history/socio-religious-reform-movements-of-punjab/ 111 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT 5 - ARYA SAMAJ STRUCTURE 5.0 Learning Objective 5.1 Introduction 5.2 Arya Samaj 5.3 Singh Sabha 5.4 Anjuman 5.5 Summary 5.6 Keywords 5.7 Learning Activity 5.8 Unit End Questions 5.9 References 5.0LEARING OBJECTIVE After studying this unit, you will be able to: socio-economic conditions that needed reforms foundation, organisation and rules of Arya Sarnaj teaching of Arya Samaj major contributions of Arya Samaj Arya Samaj Movement and Modem India 5.1 INTRODUCTION In this unit we factor out the need for reform in Indian society that changed into observed and acted upon by using the Arya Samaj. We begin with the founding of the Arya Sarnaj, the guidelines of the Arya Samaj, and who have been the first participants. We then go on to the Arya Samaj movement with appreciate to reform. this is close to the demanding situations to Hinduism, the emancipation of girls, and the role of Arya Samaj in politics. 112 CU IDOL SELF LEARNING MATERIAL (SLM)

The fabric for this unit is derived from the books given in similarly analyzing at the give up of the unit. 5.2 ARYA SAMAJ Swami Dayan and the founder of the Arya Samaj was born in 1824, while India turned into dominated via the British. Dayan and turnedinto the son of a Brahmin mum and dad. His knowledgeable commenced at the age of five and in his eighth year he changed into invested with the sacred thread. Dayan and’s religious transformation passed off whilst on the age of 14 he turned into requested to observe the speedy of Shivaratri. Dayan andhis father went to a temple for the prayer and chanting mantras. As Dayan and watched a mosque climbed the statue of Shiva after which started eating the offerings. This set Dayan andoff on his non-secular quest. He realised that the idol itself could now not be the god himself. It became an age when manner of transportation and communiqué have been fairly primitive. There have been few printing press or precise information papers. The preliminary worry of the British government changed into that press and modem trainingmight create an atmosphere ripe for sedition. at some stage in that period the Britishers followed the coverage of generating economically reasonably-priced English educated clerks on a mass scale to run the British administration in India. The fundamental reason behind this policy was to de-culturise and de-humanise English knowledgeable men and women. The crucial issues of those days become the troubles created through British rule, and a host of other evils that branched out from colonial oppression of India. those protected the, hazard of mass stage conversion of the Indians to Christianity, the custom of untouchability that condemns Shudras to a sub-human life, the low popularity of ladies, the pufdah device, toddler marriage, illiteracy and additionally the maximum unlucky Sati- system. those issues madeDayan and restless and uneasy. Further there has been thetrouble of the growing pauperisation of loads as an end result of the policy to reduce India to an agricultural colony of industrialised England. The idea become that India would handiest produce raw substances for British factories, and function the captive marketplace for his or her gadget made items. This turned into made viable due 113 CU IDOL SELF LEARNING MATERIAL (SLM)

to India's backwardhess, superstitions, multiplicity of sects, professionals and sub- faiths, each walking down the different. finally there was the predominance of the Brahmin clergymen who made different moves like Bhakti to start with difficult to comply with via their reprobation. This plethora of problems started Dayan and instantly in the face, and he felt that he ought to do something about it. For a right know-how of the emergence of Arya Samaj we ought to transport ourselves mentally to the length while colonisation turned into at its zenith. India become ruled via foreigners for more than ten centuries. Such a prolonged spell of domination demanded the spirit of India and weakened her. This entire duration become of decadence and anaemic pastime with an exception of vibrant patches such as the rise of Marathas, Peshwas and Rajputs, in the south, and the rise of Chalukyas, Cholas and Mhharaja Ranjeet Singh in the Punjab. overseas rule led to an amazing diploma of dependence among Indians. The Brahmin priests have been the very last authority for all matters, consisting of rituals and customs. The householder could not do whatever without consulting them. The Brahmin become regularly very knowledgeable, but he carried his \"patraw or \"pmchang\", and no one should question either his book or his authority. The Brahmin priest pontificated in all ceremonies from delivery to demise. current religious He had to be properly fed, paid hmdsomelv x d saved in true humour. lack of expertise, superstition and blind faith in all rituals ofihe past held ultimate sway. however it have to be pointed out that now not all Indians have been under the blind rule of Brahmins and additionally that actions such as Bhakti, Sufwm and Veerashaivism had grown and flourished at some point of the period. Untouchability held away some of the Hindus who did not contact hundreds of thousands in their personal brothers - the Shudras for worry of pollution. If they did, they had to take a cleansing tub. There has been a query of interlining with them. The Hindu global was divided into a big number of sects and subsects, every with their personal Guru and their main scripture. questioning and enquiry turned into no longer their method; something became written of their sacred books and interpreted by way of their Guru have become their creed. The scriptures had been graded as sacrosanct, however any clever pandit ought to upload his own invention to promote his organization-vested interests or special privileges inside the call of the \"Rishi\" who become the original writer. Such interpolations, though few in quantity, distorted the meanings of the unique textual content and created general 114 CU IDOL SELF LEARNING MATERIAL (SLM)

confusion in the translation of such texts. Swami Dayan and sought to unite all Hindus beneath the banner of the Vedas. He felt that so a ways as the Vedas were concerned interpolations were impossible. Swami Dayan and took an essential and a long way reaching selection throughout his tour to Bombay in 1875. This choice became regarding the inspiration of \"Arya Samaj\". This company become founded to plant his message and bring reform firmly to the soil of north India. It went on to have an massive impact on the improvement of Hinduism and of Indian nationalism. The idea of an business enterprise had been in Dayan and’s thoughts for a while. He had attempted numerous times in advance to form a society. as soon as in Amah in 1872 and once more at Banaras in 1874, but both tries had been quick lived. On January sixteen, 1875 he installation the Arya Samaj at Rajkot however it did now not flourish. again in January 1875 he installation every other Arya Samaj at Ahmedabad, but this try too failed. however on April 10, 1875 he set up the Arya Samaj at Bombay. It proved very successful. In Bombay a combination of elements created the right atmosphere for his renewed attempts to spread the have an effect on of Arya Samaj. It may additionally also be considered that with the aid of now Dayan and had a better instruction for putting in an company than in advance times. His ideas on reform had by way of now fully matured. There become his book the Satyarth Prakash in which he starts with his philosophy of education. He stresses that it is parental obligation to make their kids educated and of excessive moral person. He proposed that from the age of five youngsters have to study Sanskrit and Hindi and foreign languages as well. His was for this reason a three language method. He changed into also for dad and mom disciplining their children and socializing them well. Dayan and was for rigorous training from the age 8 years for both women and boys, however was not forco-academic establishments. All college students are required to study Bhramakharya. Dayan and changed into however for equality of men and girls via training. He vehemently antagonistic toddler marriage and stated that marriage should now not be before the age sixteen for women and before the age 25 for boys. one of the most vital and unconventional steps that Dayan and took became to offer to \"reclaim\" Hindus who had changed their faith to Islam, Christianity and so on. This become regularly performed en masse in what turned into referred to as the \"Suddhi\" ceremony or ceremony of purification. The status quo of Arya Samaj raises some of critical questions. How did Dayan and conceive the position of the Samaj in society, and how did he see his personal function in the Samaj? Who were the humans interested in joining this 115 CU IDOL SELF LEARNING MATERIAL (SLM)

agency, a d what had been the reasons at the back of it ? What kind of group emerged (Ar).a Samaj) and what have been its fashions? We will flip -to these questions now. It might also be considered that Dayan and wanted to carry collectively all Hindus who agreed on a couple of very ‘extensive troubles: (i) a determination to religious and social reforms and (ii) a conviction in Hinduism that reform was to return via a revival of Vedic faith. Being organised as a frame, thesepeople might be greater effective in assisting each other in influencing the whole society. Swami Dayan and turned into now not interested in creating a body of followers to propagate his ideas. He held the opinion that reform had to come from the human beings themselves. It is the task of the human beings to paintings for their personal improvement and for the upliftrnent of society. Dayan and might usually be to be had to the humans in character or through his courses, however he could not be their leader. He had regarded the limitations of his own expertise and refused to grow to be the Guru of a group of devotees now not even of a unmarried individual. On the foundation of numerous statements of his we will conclude that from the very starting Dayan and conceived his personal position in the Samaj as whatever however a dominant one. It became no longer his concept that the Samaj ought to become the esoteric heaven of a decided on few, however instead that it have to be a wide based and open affiliation that could unite all Hindus of good wilt, around the unifying centre of their faith namely the Vedas. those fundamental attitudes of Dayan and closer to the Samaj step by step have become stronger as the employer itself grew in later years. The meeting and discussions that brought about the established order of the Samaj did now not take a whole lot ofDayan and’s time, which became generally committed to his common paintings that is preaching, coaching, writing books and setting up Arya Samajis throughout India. The public lecture had turn out to be the predominant contraptions of his teaching. He advert specially focused on the high quality aspect of his message-the records of Aryan human beings, Vedic revelation, the doctrines of God and soul, ethics and the u p l i h e n t of the riation. He had continually been reluctant to permit the glide of his lectures he in tempted or to have lengthy query and solution classes after the lectures. The Arya Samaj had an effective organisational shape. every branch of the Arya Samaj is a unit in itself, and those are located in villages, towns and cities. 116 CU IDOL SELF LEARNING MATERIAL (SLM)

i) membership involved attractiveness of the ten principles or policies the price of one per cent of monthly or yearly profits to assist the motive and general cooperation and participation in meetings etc. Such weekly meetings made out of the home ritual, bhajans and prayers. A lay person no matter caste conducts those conferences. The executive committee governed the affairs of the Arya Samaj. The workplace bearers have been 5 in variety and extra contributors all elected via the participants themselves. The officers are (a) President, (b) Vice-President, (c) Secretary, (d) Accountant, (e) Librarian. those members are purported to actively participate in the sports of the Samaj. ! These contributors as said are elected yearly by way of poll, and re-election is permissible. iiii next there's the Provincial meeting in which representatives of the Samaj play an vital element. Each Arya Samaj is to present according to cent of its gross earnings to the meeting. The assembly ought to increase price range of its personal. iv) The apex frame however is the All-India assembly. this is shaped via representations from all provinces and hyperlinks them collectively. v) There are younger guys’ AryaSamajis that are liberal in admitting individuals who consider in god and pay a nominal month-to-month subscription for club. vi) It can be pointed ut that the-Samaj has its meeting locations everywhere it can nine, organise them, when er they're their own constructing or another region . The Bombay Arya Samaj started out with 28 rules which contact non-secular, social, academic and organisational topics. a number of those rules are as follows: The Arya Samaj is necessary for the good of all the humans. every province shall have a main Samaj with branches at as many locations as viable. once every week there will be a meeting of the Samaj where Sam Veda Mantra will be sung. There may additionally be lectures and songs in praise of god with the accompaniment of instrumental song. The Samaj shall preserve a library of Sanskrit and Hindi books, shall keep debts (member to pay 1% of their earnings), publish a paper, run Arya faculties one by one for boys and women (on the lady's school most effective ladies personnel shall be appointed). Learned guys could be despatched about to preach fact at other locations. contributors must love other members as they love themselves. All ceremonies (along with marriages and funerals) will be accomplished in keeping with the Vedas. Any dishonest and wicked member may be expelled, but no longer 117 CU IDOL SELF LEARNING MATERIAL (SLM)

through prejudice or partisanship. apart from the President and the Secretary, there would be an govt. There would be popularity and reward for exceptional paintings. The Samaj could paintings for the reformation of the u .s .a .-both spiritual and cloth. For a task in Arya Sarnaj-establishments, an Arya Samajist would be given desire. when a donation is to be made on the time of marriage, it should move to the Arya Samaj. The high religious rule changed into that Vedas are supreme and have self-evident authority; other books from the lessons of the Rishis have secondary authority. Formless God is to be worshipped. The 28 policies are exhaustive and particular; additionally those were severe and could now not be remembered. consequently their wide variety become reduce all the way down to ten at Lahore. June 24, 1877 changed into an critical day in the history of Arya Samaj due to the fact it became on this day that the inspiration of Arya Samaj became laid down in Lahore. This turned into now not an associate of the Bombay Arya Samaj. The Lahore Samaj became a brand new Unit in its history - it meant almost a transformation of the antique Sarnaj. For instance the 28 (niyamas) rules widely wide-spread at Bombay had been carefully revised, reworded and educated to a possible \"Ten concepts\". It became as though the Arya Samaj had. got a new charter. The number of founding contributors of Lahore Arya Samaj turned into about a hundred. This quantity went up to approximately 500 by way of the give up of July. The ten guidelines were adopted on July 24, 1877. these are the essential tenets of Arya Samaj and all Aryas are anticipated to conform to them. The first two are associated with God and the third to the Vedas. God and the Vedas are the bases of Arya Samaj. The rest are a guide to the behaviour of a moral guy. these ten guidelines are as beneath: i) God is the primordial root (source) of all genuine information and of all matters that can be recognised via expertise. u God is all truth, All know-how, All Bliss. he is Bodyless (Formless), Almighty, simply, Merciful, Unborn, limitless, Unchangeable, Beginninglqss, Incomparable, aid and Lord of all, All pervading, knower and controller of all form within, Imperishable, Immortal, Fearless, everlasting, Holy and the writer of the entire universe. He on my own is worthy of worship. iii) Vedas are the books of all actual expertise. it's miles the top obligation of all Aryas to observe and propagate the Veda, to listen and preach it. After God, the Veda is the most important constituent of Dayan and’s ideology. 118 CU IDOL SELF LEARNING MATERIAL (SLM)

His call \"lower back to the Vedas\" approach that we are to reject all modifications that may be observed in the scriptures that can be at variance with the teachings of the Vedas. The Veda is God's very own phrase, found out to mankind through the Rishis (sages). they're as a consequence of non-human authorship. iv) We ought to always ready to simply accept reality and reject untruth. that is an important dictum. We shouldnot stick with any opinion, simply because it has the sanction of time. If it is untrue, we have no hesitation in leaving behind it. is, v) All actions should be finished accord& to ~ h a r u t i and after thinking about the right and wrong of every. Do the proper, shun the wrong that is the formula. I vi) The fundamental of this Samaj is to do correct to the world + physical, social and non-secular. This is a far cry from the vintage Hindu technique of extremeindividualism, in which every aspirant sought handiest his own \"Mukti\" or salvation. In truth it was the early intention of younger Dayan and too, earlier than Swamy Virjananda widened his horizon and commanded hiin to modern religious paintings for the right of the country and the whole global. movements vii) We must deal with human beings with love, righteousness and' attention of their advantage. The basis of our behaviour with all fellow beings have to be of love, and goodwill, no longer snobbery, hate, unwell will or jealousy. A society based totally on everyday love will convey the state of heaven on earth. also a person of superior benefit would acquire superior regards. This is the individual of human dignity, but it does now not pontificate blind equality, regardless of a humans virtues or vice, genius or mediocrity, well worth or in any other case. that is Vedic socialism. viii) We must paintings for the liquidation of ignorance and promotion of know-how. Illiteracy, ignorance and superstitions are the mom of all ills and evils, even as information brings joy and all spherical welfare. The preaching’s at myriad Arya Samaj platforms and the community of D.A.V. and Gurukul establishments are translating this rule into exercise. ix) no one need to be content material with his own upliftment however need to sense his very own true in the good of allwhich means all human beings, being the picture of God 119 CU IDOL SELF LEARNING MATERIAL (SLM)

are one entity. The whole emphasis is from egocentric to altruistic correct. No guy or group can be happy if all round humans are ravenous or miserable, as they might simplest carry down the complete social shape. To do exact to others is not any favour but enlightened self-interest. x) All men are obliged (unfree) in having to obey the social laws that have been framed for the best of all; however every person is unfastened to work for his personal welfare. as an instance, one is not free to interrupt the site visitors laws or dedicate theft or homicide, for all such laws are there, for the best of all. but in all private topics, concerning one's person properly, one has freedom. That manner one has freedom of movement however now not at the fee of the properly being of others.as a consequence a committee of 22 was elected and the listing is very awesome one. 1/2 of the individuals have a university diploma : 5 M.As; 3 doctors, one legal professional and B.As. via 1877 now not more than a dozen Punjabis could have gained that degree. It means that nearly half of that quantity were on the Samaj Committee. If half of the committee could boast of a college degree, the presumption is that many different Aryas had matriculation and higher levels. as a consequence we can conclude that Lahore Arya Samaj Committee was indeed representative of the cream of educated Punjabis. Of the twenty-two committee individuals, simplest one became a Brahmin, whereas probable over eighty in line with cent had been Khatris. That was in sharp comparison to the instructional qualification of Bombay Arya Samaj club. Swami Dayan and become lucky in bringing in such highbrow stalwarts as had the ability to greatly increase the Samaj and its programmes to a very excessive popular. Lahore proved to be atake-off level for the Samaj in each way. Swami Dayan and constantly swore by means of the Vedas, however each time someone quoted any mantra from the Vedas giving traditional meaning to it, Dayan and usually positioned his very own interpretation on it. On persuasion of a number of his pals Dayan and commenced operating on his \"Vedabhashya\" (remark on Vedas) with enthusiasm. He stated that maximum of the Vedic mantras had a triple meaning: i) one regarding sacrifices and rituals (traditional interpretation of Sayana and so forth.); hello non-secular and philosophical that means (Dayan and’s contribution); md hello clinical that means (again his innovation). 120 CU IDOL SELF LEARNING MATERIAL (SLM)

Swami Dayan andSaraswati Swami Dayan and committed a few of the final years of his life to the sports that worried him and his Samaj with the wider world of Hinduism. His public be aware at Hardwar has definitely said coverage; cavernous no longer controversy become to be the guiding motto. The Arya Samaj which was -'prepared showing a few leanings towards sectarianism, needed to come to be the rallying factor of all Hindus of goodwill and had to be widely wide-spread by Hindus as such. The collaboration with the theosophists was promoted by using these intentions and so become the composition of the board of trustees of the \"Paropkarini\" sabha. however the most substantial pass in that route became the involvement of the Aryas in the subsequent three successive agitations i.e. for i) Indramani case (for violating Samaj's behaviour); 121 CU IDOL SELF LEARNING MATERIAL (SLM)

ii Cow safety; and iiii popularization of Hindi. each ofthese reasons brought many Hindus collectively across the limitations of caste, sect and provincialism. through its enthusiastic participation the Arya Samaj should undertaking the photograph of being the protagonist of large Hindu nationalism. In reality these moves or agitations had been no longer at the start released through Dayan and, however he came to the assistance of those moves that have been nicely launched and to which a large quantity of Hindus have been deeply committed. Accordingly Dayan and prompt his Samaj closer to nearer cooperation with orthodox and sectarian Hindus, and predicted the movement of \"Sang than\" consolidation and integration of the whole Hindu network. The Arya Samaj opened a full-size range of tutorial establishments for boys and women all over north India. Orphanages were opened and as a consequence Christian missionaries have been prevented fiom changing humans to Christianity. Arya Samaj's worked on earthquake relief. In 1923 when the Moplas of Malabar forcibly transformed Hindus to Islam it was the Arya Samaj's who reconverted them to Hinduism. earlier than Mahatma Gandhi took up the purpose of untouchables it became the Arya Samaj's who had attempted to get them acknowledged as same contributors of Hindu Society. They additionally carried on a ceaseless attempt to remove their superstitions and train them the fundamental doctrines of religion. Dayan and shaped many Gurukuls as a part of the Arya Samajeducational programme. The first D.A.V. (Dayan and Anglo-Vedic) college turned into based in Lahore to commensurate Dayan and’s memory after his loss of life in Ajmer in 1883. This organization have become a focus of national education in the USA. The idea of. The Founders I of Lahore university become to result in the scientific temperament in the scholars without I uprooting them from their spiritual, cultural, religious moorings. till then most effective the British authorities or foreign Christian missionaries had hooked up such English medium faculties. however, some followers of Dayan and ~ . g .Swami Shardhanand did not believe the medium of practise and installation a group called Gurukul in Kangri, close to Hardwar in U.P. which additionally flourished?It became based totally on Medieval and cutting-edge the historic best of a residential school where teachers and college students lived as a own family. today Gurukuls in India range over 122 CU IDOL SELF LEARNING MATERIAL (SLM)

50, maximum of them in Haryana. There turned into a dispute among both events (DAV and Gurukul) as each claimed to be the proper followers of Dayan and. the educational centres have been completely free of authorities control and considered to be anti-British. again it was the politically slight wing of the Arya Samaj represented by using the D.A.V. university. Movement which made a greater impact at the educated middle magnificence. This middle elegance become at the vanguard of the Indian Renaissance in the nineteenth century. The Arya Samaj's academic coverage was consequently absolutely at variance with that of Lord William Bentinck (coverage of 1834) and that of the Christian missionaries which became to make both clerks for administration or converts into Christianity. The Hindu religion grew and flourished and had the potential to take in any new non- secular pressure and its perpetuity turned into taken for granted. but thrice in recorded records, it had confronted decisive demanding situations - once from Buddhism and Jainism, later from Islam and finally from Christianity. Arya Samaj has achieved an important social assignment all through the 0.33 and today's crisis in Hinduism which came with the British rule. Arya Samaj efficiently stopped the tide of mass conversions to Christianity. In defending Hinduism Arya Samaj had performed a good sized role. Arya Samaj and Emancipation of ladies Girls, like Harijans have been called 'Slaves of the slaves'. In the British technology guys were the slaves of the British and women have been the slaves of these enslaved guys. girls had few rights, iittle freedom and have been not often taken into consideration as equals to guys. Dayan and, the founder of Arya Samaj was among the pioneers of girls’ rights and equality in present day instances. He recommended the equality of sexes. Dayan and encouraged ladies to take a look at the Vedas - a progressive step at that time. They have been allowed to recite \"Gayatree\" mantra while tradition did not allow them this privilege. Dayan and forcefully placed forward the argument that girls \"rishis\" account for two hundred mantras in the Rig-Veda alone. He also carried on a campaign towards baby marriage. Dayan and ordained that no lady should be married till she became 16 and boys should marry at 25 or above. For that reason he faced the so referred to as 'Shastric' injunction that, if a girl had her menses in her father's residence, the daddy and brother would go to hell. This concept become ridiculed 123 CU IDOL SELF LEARNING MATERIAL (SLM)

via Dayan and. His argument turned into why ought to everybody go to hell due to the fact of a herbal feature. Dayan and’s stand was that men or women ought to marry only once. For a younger widow, his prescription- turned into for 'Niyoga', rather than widow marriage. To him \"Niyoga\" supposed transient union with the useless husband's brother or different family to get a child or but now not extra than . but his concept of Niyoga turned into now not well-known by way of the Aryas; Dayan and in a true democratic spirit did now not press his factor. In truth, Arya Samaj in the Punjab marketed for and organized a few widow remarriages and Dayan and acquiesced. Arya Samaj took up the reason of and stepped forward schooling in popular and ladies’ training in an marvellous manner. As mentionedearlier it has-organised a network of colleges and faculties in the u . s .both for boys and girls where training turned into imparted inside the mom-tongue. Dayan and Anglo-Vedic (D.A.V.) schools have been ‘based. a number of the Conservative Arya Samajis were of the opinion that education Modernnon-secular imported in these faculties had been no longer sufficiently Vedic in person, consequently in the Movement samaj leadership of Munshi Ram they began Gurukul at Hardwar, wherein schooling in its technique and content material became given within the ancient Vedic way. Beirigthe pioneer in beginning ladies’ schools, faculties and Gurukuls, Arya Samaj based the first Kanya Mahavidyalaya in Jallunder in 1896. 5.3 SINGH SABHAS 124 CU IDOL SELF LEARNING MATERIAL (SLM)

SINGH SABHA movement, a reform motion many of the Sikhs which assuming an important flip within the 1970s of the 19th century, became a vitally rejuvenating pressure at a time whilst Sikhism became rapid dropping its one-of-a-kind identity. Following carefully upon the 2 successive actions, Nirankari and Namdhari, it changed into an expression of impulse of the Sikh community to rid itself of the base adulterations and accretions which have been draining away its electricity, and to rediscover the sources of its original notion. It was, however, quite distinctive from its precursors in supply, content and outcome. The Nirankari and Namdhari moves were stimulated with the aid of man or woman holy men who, unhappy on the dilution of Sikh doctrine and practice, favoured to set right a number of the aberrations only non-secular in nature, and who ended up in founding their separate sects. The Singh Sabhas, however, arose out of a commonplace cognizance of the hazard to the very life of the Sikhs as a separate religious network. It turned into led by way of men deeply non-secular however with no claims to divine expertise and no objectives for exalted priesthood. In evaluation with the earlier, exclusively sectarian cults, the Singh Sabha movement possessed a mass attraction and base. It prompted the complete community and reoriented its outlook and spirit.The stimulus it furnished has formed the Sikhs` mind-set and aspiration over the past more than one hundred years. Like different Indian reform moves of the 19th 125 CU IDOL SELF LEARNING MATERIAL (SLM)

century, the Singh Sabha become the result of the Sikh intelligentsia`s contact with western training and institutions. The switch of political power to the British in 1849 led to the transformation of the sector wherein the Sikhs and other Punjabis had lived. The British differed from past rulers in that their presence affected predominant adjustments in Punjabi society and tradition. The maximum obvious improvements arose from the administrative systems and the political orientation underlying them. Within two a long time, the colonial electricity introduced a brand new bureaucratic system whole with western fashion executive and judicial branches necessitating emphasis on western education and attainment of abilities required for brand spanking new occupations inclusive of law, administration and training. Considering the Sikhs as an essential element in their colonial approach and the centrality of religion within the Sikh society, the ruler took specific care to govern the valuable Sikh institutions substantially the ones at Amritsar and Tarn Taran. British officials headed control committees, appointed key officers, and in well-known furnished grants and facilities to insure persisted Sikh sympathy for the raj.at the equal time, however, the authorities additionally patronized and assisted the fast spread of Christian missionary activities, hence introducing but some other element within the mosaic of Punjab`s religious patterns. The project of western science, Christian ethics and humanitarianism had provided self-exam and reinterpretation of non-secular notion and praxis. The result turned into the upward push of numerous reform movements which in spite of their professed approach to liberalism and everyday humanism remained essentially communal competing for conversions to their respective creeds.in the Punjab the Hindu Brahmo Samaj, Dev Samaj and Arya Samaj, and the Muslim `Aligarh movement of Sayyid Ahmad and Ahmadiyah movement of Qadian were pretty energetic. For the Sikhs, unusually somnolent since the forfeiture of political authority, except the notice of rapid depletion in their numbers and of standard laxity in spiritual observance among themselves, two other motivating factors were at work : a reaction to what was going on inside the neighbourly non-secular traditions and the defensiveness generated via Chrisian pro-selytization and the odium the ologicum began through Hindu critics specifically the Arya Samajists. The Christian missionary pastime started within the Punjab alongside the arrival of the British rule. Even as Ranjit Singh dominated in Lahore, an American Presbyterian venture have been set up at Ludhiana close to the Sikh frontier. 126 CU IDOL SELF LEARNING MATERIAL (SLM)

With the abrogation of Sikh rule in 1849, the Ludhiana project prolonged its paintings to Lahore. Amritsar, the headquarters of the Sikh faith, became every other important seat of Church business enterprise with branches at Tarn Taran, Ajnala and Jandiala. The United Presbyterian project become energetic in Sialkot. different businesses, considerably the Cambridge mission, the Baptist mission and the Church of Scotland, entered the sphere and have been amply rewarded with converts, basically from the lowest stratum of society. The rate of conversion turned into now not alarmingly high. yet there were instances which aroused community`s situation. In 1853, Maharaja Duleep Singh, the closing Sikh sovereign, who had come below British tutelage at the smooth age of 8, customary the Christian faith conversion hailed as “the first instance of the accession of an Indian prince to the communion of the Church.” The Sikh ruler of Kapurthala invited the Ludhiana task to installation a station in his capital, and provided funds for its protection. A few years later the Kapurthala ruler`s nephew, KanvarHarnam Singh, transformed a Christian. The Ludhiana assignment mentioned in its annual record for 1862 : “until the Rajah of Kapurthala invited missionaries to his capital no instance had occurred in India wherein the progress of the Gospel had been fostered by a ruler.” except conversions to Christianity there have been reversions from Sikhism back to Sanatanist Hinduism at this type of large scale that the fact changed into noted in the authorities’ annual record for 1851- fifty two : The Sikh faith and ecclesiastical polity is unexpectedly going in which the Sikh political ascendancy has already gone. Of the 2 factors of the antique Khalsa, particularly, the followers of Nanuck, the first prophet, and the fans of Guru Govind Singh, the second excellent spiritual leader, the previous will preserve their floor, and the latter will lose it.The Sikhs of Nanuck, a relatively small body of non-violent habits and vintage own family, will perhaps grasp to the faith of their elders ; but the Sikhs of Govind who are of extra latest starting place, who're extra specially styled the Singhs or “Lions”, and who embraced the faith as being the faith of war and conquest, now not regard the Khalsa now that the prestige has departed from it. these guys joined in heaps, and that they now wasteland in identical numbers. 127 CU IDOL SELF LEARNING MATERIAL (SLM)

They rejoin the ranks of Hinduism whence they originally came, and they bring about up their kids as Hindus. The sacred tank at Amritsar is much less thronged than previously, and the attendance at the annual gala's is diminishing yearly.The initiatory ceremony for adult folks is now hardly ever performed. And once more within the file for 1855-fifty six : This situation strongly corroborates what's generally believed, particularly that the Sikh tribe is losing its numbers rapidly. Modern-day Sikhism become little extra than a political association (fashioned completely from amongst Hindus), which guys could be part of or stop according to the instances of the day. Someone is not born Sikh, as he is probably born a Muhammadan or born a Hindu; however he must be specifically initiated into Sikhism. Now that the Sikh commonwealth is broken up, human beings end to be initiated into Sikhism and revert to Hinduism. Such is the undoubted clarification of a statistical reality, which would possibly in any other case look like infrequently credible. The resulting cultural upheaval affected the Sikhs from 1860 onward. no matter their early training in gurdwara colleges or thru training through giams (Sikhs discovered in spiritual lore) or local instructors, an rising Sikh intelligentsia began to observe western topics and joined in institutions that discussed spiritual and social troubles. In Lahore, as an example, numerous Sikhs had been participants of Dr. G.W. Leitner`s orientalist Ahjumani Punjab, set up in 1865, where they became professional at literary complaint and debate over ancient troubles. Debates had been held on whether or not Urdu or Hindi became the greater appropriate language to update Persian as authentic language. Punjabi in Gurmukhi script was not noted even through the Punjab education department as a trifling dialect without a written literature. The Oriental university established at Lahore in 1864 to inspire oriental studies had guides in Sanskrit, Urdu and Persian but no longer in Punjabi. A few Sikh participants of Ahjumani Punjab like Raja Harbans Singh and Rai Mul Singh pleaded the motive of Punjabi however without achievement till Sardar Attar Singh of Bhadaur offered a listing of 389 books written on distinctive subjects in Gurmukhi script and gathered in his personal library.Dr. Leitner turned into satisfied and he not only added Punjabi as a subject within the Oriental college however additionally got it added within the 128 CU IDOL SELF LEARNING MATERIAL (SLM)

Panjab university of which he became the first Registrar ; however that became later in 1877. What truly shook the Sikhs out in their shut eye had been two incidents that befell one after the other in early 1873. In February 1873, four Sikh pupils of the Amritsar undertaking faculty Aya Singh, Atar Singh, Sadhu Singh and Santokh Singh proclaimed their purpose to give up their religion and end up Christians. This shocked Sikh feelings. the lads had hardly been persuaded with the aid of their mother and father and other smart men no longer to carry out their aim while every other provocation followed. One Pandit Shardha Ram of Phillaur, who had been engaged via the British to jot down a history of the Sikhs, came to Amritsar and started out a series of spiritual discourses in Guru Bagh in the Darbar Sahib complicated. At some stage in his narration of Guru Nanak`s life tale he garbled certain records and spoke disrespectfully of the Sikh professionals and their teachings. a few Sikh younger men inside the target market objected and challenged the speaker to a debate. The Pandit quietly disappeared from Amritsar however now not without leaving some main Sikhs wondering. Sardar Thakur Singh Sandhanvaha (1837-87), Baba Khem Singh Bedi (1832-1905), KanvarBikrama Singh (1835-87) of Kapurthala and Giani Gian Singh (1824-84) of Amritsar convened a assembly in Guru Bagh, Amritsar, on 30 July 1873. It turned into determined to shape an affiliation which need to undertake measures to protect the Sikh religion towards the onslaught of Christian missionaries and others. The name proposed for this frame become Sri Guru Singh Sabha. Its first formal assembly occurred in the front of the Akal Takht on 1 October 1973. It was attended by using clergymen of different gurdwaras, giams, representatives of Udasi and Nirmala sects and individuals of different lessons of the Sikh society. Sardar Thakur Singh Sandhanvalia changed into appointed its chairman, Giani Gian Singh secretary, Sardar Amar Singh assistant secretary and Bhai Dharam Singh of Bunga Majithian treasurer. the primary gadgets of the Singh Sabha were (i) to propagate the genuine Sikh faith and repair Sikhism to its pristine glory; (ii) to edit, submit and circulate historical and non- 129 CU IDOL SELF LEARNING MATERIAL (SLM)

secular books ; (hello) to propagate modern-day expertise the use of Punjabi as the medium and to start magazines and newspapers in Punjabi; riv) to reform and bring returned into the Sikh fold the apostates; and (v) to hobby the excessive located Englishmen in and make certain their association with the education programme of the Sabha. It turned into the Singh Sabha`s coverage to keep away from criticism of other religions and dialogue of political subjects. In 1877, Punjabi become introduced within the Oriental college. Bhai Harsa Singh, a granthi of Darbar Sahib, Tarn Taran, was the first instructor and Bhai Gurmukh Singh, who become later to be one of the primary figures of the Singh Sabha movement, one of the first batch of college students. Bhai Gurmukh Singh, after completion of his personal route, changed into appointed to educate Punjabi and mathematics inside the Pahjab college university. He got a few main Sikh residents of Lahore, consisting of Diwan Buta Singh and Sardar Mehar Singh Chawla, interested by the Singh Sabha paintings. As a result Sri Guru Singh Sabha, Lahore, was set up on 2 November 1879.It began keeping weekly meetings. Diwan Buta Singh as president, Bhai (additionally known as Professor) Gurmukh Singh as secretary and Bhai Harsa Singh, Ram Singh and Karam Singh as contributors fashioned its running committee. The motion picked up momentum and Singh Sabhas seemed at many locations no longer most effective in the Punjab however additionally in several other parts of India and abroad from London within the west to Shanghai (China) inside the East. Singh Sabha popular (renamed Khalsa Diwan soon after) was installation on 11 April 1880, as a coordinating body at Amritsar. Raja Bkiram Singh of Faridkot and the Lieut Governor of Punjab were its buyers, Baba Khem Singh mattress! president, Sardar man Singh, sarbarah or supervisor of Darbar Sahib, vice-president, Bhai Gurmukh Singh of Lahore leader secretary and Bhai Ganesha Singh secretary. The Diwan opened Khalsa colleges for standard schooling and floated papers and periodicals to propagate Singh Sabha ideology in addition to its non-secular activities. but ideological variations quickly arose among the president and the chief secretary. 130 CU IDOL SELF LEARNING MATERIAL (SLM)

The former, supported via the priestly elegance, considered Sikhs as part of the Hindu community and did not favour a complete spoil with vintage established social customs and practices. Himself being a right away descendant of Guru Nanak, he claimed unique function of. reverence for himself as well as for all individuals of clans to which the experts had belonged. Bhai Gurmukh Singh, then again, become a modern reformist believing Sikhism to be a separate sovereign faith having equality of all believers without distinction of caste or popularity as its simple social creed. The result was the setting up of a separate Khalsa Diwan, Lahore, on 1011 April 1886 below the president ship of Sardar Attar Singh Bhadaur with ProfessorGurmukh Singh as secretary. The Amritsar Khalsa Diwan reorganized itself as a bicameral frame which include Mahan Khand , comprising nobility, and Saman Khand representing the commonalty of believers and the priestly elegance. A few smaller corporations were also lively for reaching the targets of the motion. GurmatGranthPracharak Sabha, Amritsar, set up on eight April 1885 became engaged in research and publication of books on ideological and historical topics. Khalsa Tract Society came into existence through the efforts of Bhai Vir Singh in 1894. Shuddhi Sabha for conversions and reconversions into Sikhism become founded in April 1893 by means of Dr.Jai Singh. a few of the nearby Singh Sabhas, the one at Bhasaur became the most energetic beneath its leading light, Babu Teja Singh. amongst man or woman students, Giani Gian Singh, the historian, and Pandit Tara Singh Narotam were the most distinguished. Both the Diwans, no matter mutual bickerings or even litigation, labored for the same goals with the identical programmes, however the Khalsa Diwan Lahore soon stole a march over its rival in popularity through virtue of its progressivism and the entire dedication and tough work of Bhai Gurmukh Singh who had enlisted the assist of two different colleagues, similarly dedicated and industrious. They had been GianiDitt Singh and BhaiJawahir Singh Kapur. the previous as editor of and leader contributor to the DIwan`s weekly newspaper, the Khalsa Akhbar, made it a forceful medium for the propagation of the Diwan`s ideology. Giving his judgement in a defamation case against GianiDitt Singh, the district decide of Lahore, R.L. Harris, determined in February 1888 that (a) The Lahore faction had about 30 131 CU IDOL SELF LEARNING MATERIAL (SLM)

Singh Sabhas connected to it, while the Amritsar faction had about six or seven Singh Sabhas which include Rawalpindi, Ferozepore and Faridkot. (b) The Lahore birthday party comprised enlightened knowledgeable men who are releasing themselves from the thraldom of priesthood through seeking to purge their religion of all of the grossness that has clung to it by using the gadgets of the priestly magnificence . . . represented by way of the Bedi Guru or Sodhi class . . . their combatants are clearly the priestly elegance who would love, if possible, to maintain their sway over the conscience of guys, although it might be on the rate of the actual spiritual and non-secular increase ; and so we find Bedi Khem Singh, as the top of the priestly class, in league with Raja of Faridkot, opposing and trying to stifle the spirit of reformation. The maximum hody contested argument inside the Singh Sabha motion changed into whether Sikhs have been Hindus. The Sanatanists, or the conservatives of the Amritsar Diwan, noticed Sikhism as an offshoot of a extensively described Hinduism. Examples from the Adi Granth and accompanying literature were used to “prove” that the experts had no aim of keeping apart Sikhs from their Hindu roots, and had in reality respected Hindu gods and scriptures. in this the conservatives had been enthusiastically supported by the Arya Samajists. On the alternative side, the Tat Khalsa or the revolutionary Khalsa Diwan Lahore made “Ham Hindu Nahin” (we are not Hindus) their war cry. They too used rates from the Scripture and historical evaluation to combat what changed into visible because the maximum risky hazard to Sikh survival. The tract war over the issue turned into heated and extended.ratings of tracts and booklets on the difficulty seemed, the most reasoned and convincing of which changed into Bhai Kahn Singh Nabha`s, Ham Hindu Nahin, first posted in 1898. another bone of rivalry among the two Diwans became of distinctly less importance. each have been convassingauthorities’ help for the opening of a Khalsa university. Khalsa Diwan Amritsar had mooted the suggestion as early as 1883 but interDiwan disputes hindered development.in the long run when Khalsa Diwan Lahore succeeded in enlisting the 132 CU IDOL SELF LEARNING MATERIAL (SLM)

assist of the government as well as of the Sikh aristocracy, and an established order committee turned into set up in 1890 beneath the chairmanship of the Director, Public coaching, Punjab, Colonel W.R.M. Holroyd, succeeded the following 12 months by way of Dr W.H. Rattigan, with Sardar Attar Singh Bhadaur as vicechairman and W. Bell of the government university, Lahore, as secretary, there has been wrangling over the region of the university. At ultimate the protagonists of Amritsar gained the day and the inspiration of the college changed into laid by means of the Lieut Governor of the Punjab on five March 1892. Mutual recriminations indulged in via the two Diwans had led neutrally willing factors to voice the need for uniting the exceptional sections under a central organization.The idea met with reverberating help at a big accumulating of Sikhs in MalvaiBuhga at Amritsar on 12 April 1900. The convention unanimously voted for the established order of a brand new Khalsa Diwan, best in the affairs of the network, and shaped a committee to draw up the charter of one of these unitary frame. This become additionally necessitated by means of the fact that death had denuded the old Diwans through snatching lots of their leading lighting within a brief duration on the turn of the century. Sardar Thakur Singh Sandhanvalia and KanvarBikrama Singh had already died in 1887. Now got here, in brief succession, the deaths of Sardar Attar Singh of Bhadaur and Dr. Jai Singh (June 1896), Raja Bikram Singh of Faridkot (August 1898), Professor Gurmukh Singh (September 1898) and GianiDitt Singh (September 1901). The obligation of leading the Singh Sabha motion was therefore taken over by means of the new organization, the leader Khalsa Diwan, formally .installed at Amritsar on 30 October 1902. Bhai Arjan Singh of Bagarian changed into elected its first president, Sardar Sundar Singh Majithia secretary and Sodhi Sujan Singh additional secretary. club changed into open to all amritdhan Sikhs, i.e. those who had obtained the rights of the Khalsa initiation, and who may want to examine and write Gurmukhi. contributors have been also anticipated to contribute da.sva.ndh or one tenth in their annual income for the common wishes of the community. 133 CU IDOL SELF LEARNING MATERIAL (SLM)

The leader Khalsa Diwan adopted all the aims and programmes of the antique Khalsa Diwan, viz. insistence on separate identification of the Khalsa Panth, spreading the coaching of the professionals as well as fashionable schooling on contemporary strains, disseminations of information on conventional and on contemporary problems and safeguarding the political rights of the Sikhs by using maintaining desirable relations with the government and Sikh rulers. It achieved its undertaking with the help and cooperation of the local Singh Sabhas most of whom sought affiliation with the brand new Diwan, and of eminent people which includes BhaiVir Singh, Bhai Mohan Singh Vaid, Bhai Takht Singh, Babu Teja Singh, Bhai Kahn Singh and Bhai Jodh Singh. Its earliest success got here in the conversion of 35 people such as a Muslim family of six in a largely attended divan (spiritual meeting) held through the efforts of Babu Teja Singh, at Bakapur, village close to Phillaur in Jalandhar district, on 1314 June 1903. next got here the passing of the An and Marriage Act, 1909, which gave criminal validity to the solely Sikh rite of marriage. The bill become piloted within the Imperial Legislative Council successively by using Tikka, inheritor apparent, Ripudaman Singh of Nabha, and Sardar Sundar Singh Majithia. another milestone within the social history of the Sikhs became the establishment of the Sikh educational conference held yearly considering that its inception in 1908 to the cutting-edge under the academic Committee of the chief Khalsa Diwan. Some of the opposite achievements of the Diwan have been the removal of idols from the compound of the Darbar Sahib, Amritsar (1905), and the practise of a commonplace code of conduct for the Sikhs laying down in detail the way the Sikhs ought to carry out their religious ceremonies (1916). For over a decade, the leader Khalsa Diwan consolidated its function and had terrific success at fostering Sikh identification and strengthening Sikh institutions. From 1914 onward, but, the business enterprise started to lose its maintain on and reputation with the Sikh hundreds. Loyalty to the authorities to be able to are seeking for favours for the network become one of the bases of the method of the Diwan as liad been the case with the old Khalsa Diwans of Lahore and Amritsar, but the weather within the united states of America had started changing on account that the arrival of the twentieth century in order that 134 CU IDOL SELF LEARNING MATERIAL (SLM)

the progovernment coverage of the leader Khalsa Diwan became an increasing number of suspect in view of its tender stance at some stage in the peasant unrest of 1906-07 and the Rikabgarij agitation in 1914, open denunciation of the Ghadar activists (1915-sixteen), and overenthusiasm for Sikh recruitment bordering on digital conscription during the fantastic conflict (1914-18). Moreover, even though the Singh Sabha motion had carried out a notable lot to revitalize the spiritual spirit of the Sikhs, it had done treasured little to cleanse the rot that had set inside the Sikh non-secularlocations. Even as the loads, now higher aware about their genuine religious beyond, have been becoming increasingly impatient of the control of gurdwaras under a corrupt and degenerate priesthood cozy below prison protection, the chief Khalsa Diwan persisted to pursue the direction of helpless state of being inactive for worry of British displeasure. A single instance will illustrate the factor. Khalsa Diwan Majha, one of the several local companies for control reform in spiritual locations were hooked up in 1904. The chief Khalsa Diwan, pleading Panthic harmony, requested it to affiliate with the primary frame. Itobeyed ; however watching impatiently over time the indifference of the valuable leadership, it revived itself as an impartial body in March 1919. some days later, on thirteen April 1919, passed off theJalliarivala Bagh massacre which radically changed the political as well as non-secular state of affairs wherein the leader Khalsa Diwan became practically irrelevant, and the critical stage was occupied through the Gurdwara Reform movement. The leader Khalsa Diwan is, however, still energetic, particularly in the instructional field, and enjoys the association of a big range of neighbourhood Singh Sabhas. the main motivation of the Singh Sabha motion turned into search for Sikh identity and selfassertion.The complete period can be interpreted and understood in phrases of this important situation. beneath this Singh Sabha impulse, new powers of regeneration got here into impact and Sikhism changed into reclaimed from a country of utter ossification and inertia. Its moral pressure and dynamic energy have been rediscovered. 135 CU IDOL SELF LEARNING MATERIAL (SLM)

The Sikh mind changed into stirred by using a method of liberation and it started to look upon its history and lifestyle with a clear, self-discerning eye. What had end up effete and decrepit and what changed into reckoned to be towards the experts` teachings turned into rejected. The purity of Sikh precept and practice become sought to be restored. Rites and customs considered consistent with Sikh doctrine and way of life were mounted. For some, felony sanction turned into secured via authorities rules. This era of fecundation of the spirit and of contemporary development additionally witnessed the emergence of new cultural and political aspirations. Literary and educational approaches have been renovated. through a strong political platform, the Sikhs sought to at ease recognition for themselves. The maximum important aspects of the Singh Sabha movement were instructional and literary. Through 1900, orphanages, a gadget of Sikh schools, institutions for schooling preachers and grant his, and different self-strengthening efforts gained vast aid from Sikhs in the Punjab and, mainly, migrant communities abroad. In northwest Punjab Baba Khem Singh Bedi took a distinguished element in building Khalsa schools. Sikh colleges have been additionally built in Amritsar, Lahore, and Firozpur and in some villages which include Kairori, Gharjakh, ChuharChakk, and Bhasaur. one of the exceptional known institutions became the Sikh Kanya Maha Vidyalaya of Firozpur founded by means of Bhai Takht Singh. The coaching of Gurmukhi and Sikh scriptures was obligatory in those Khalsa schools. The impetus given to schooling in its flip inspired the e- book of books, magazines, tracts, and newspapers. The earliest undertaking in Punjabi journalism became the Lahore Khalsa Diwan`s Punjabi weekly Khalsa Akhbar. In 1899, the Khalsa Sa.ma.char become founded and soon became the leading theological journal of the network. Its movement accelerated under the editorship of Bhai Vir Singh, who rose to prominence as a novelist, poet and commentator of scriptural writings.The Khalsa endorse (English) later became the spokesman of the chief Khalsa Diwan. A massive wide variety of books on Sikhism, both in Gurmukhi and English, had been posted. 136 CU IDOL SELF LEARNING MATERIAL (SLM)

Of the Gurmukhi, Giani Gian Singh`s Panth Prakash and Twankh Guru Khalsa and Kahn Singh`s voluminous encyclopaedia of Sikh literature (GurusAabadRatanakar Mahan Kosh) have been of lasting importance. Max Arthur Macauliffe`s enormous paintings at the lifestyles and teachings of the Sikh gurus and the Fandkot Tika, an exegesis of the entire Guru Granth Sahib, had been also posted at some point of tills time. The Singh Sabha movement checked the relapse of the Sikhs into Hinduism. large quantity of Hindus of northern and western Punjab and Sindh have become sahajdh an Sikhs and the sahajdhans were recommended to become the Khalsa. 5.4 ANJUMAN Afew very influential human beings had been associated with the reason of the Anjuman. among them had been Nawab Sir Fateh Ali Khan Qazilbash, Mian Sir Muhammad Shafi, Sir Muhammad Iqbal, Sir Abdul Qadir, Munshi Najmad-Din, Chiragh Din, Shaikh Rahim Bakhsh and Mirza Abd ar-Rahim and Dr Khalifah Shuja-ud-Din. some of these human beings were under Sir Syed’s have an effect on, a truth that has led me to the realization that Sir Syed Ahmad Khan turned into (one in all) the primary inspirations for the Anjuman to be established, a factor that Fuchs does now not completely believe. Any other point worth highlighting is the ashraaf individual of the people at the leading edge of the Anjuman. elegance become a social variable of crucial importance in the Anjuman’s schedule. That exactly changed into what Sir Syed, too, subscribed to. however greater critical are the questions Fuchs increases on the give up of her method. I quote her verbatim: \"The query is then, how social reform is actually described, and what its real functions had been. it's miles tough to separate it from politics, however maximum of all, from class and financial pursuits.\" After a awesome deal of deliberation on how to define social reform, i have been not able to come up with a complete definition relevant to each epoch. Social reform has always been difficulty to the exigencies of ancient context. Its fundamental objective usually is to make sure social stability in a kingdom and society. If the reform method is hampered, then the potential for violent changes, together with tectonic shifts, is realised and the incidence of occasions like the French and Bolshevik revolutions, with all their travails and tribulations, will become inevitable. A social reform movement seeks to alternate the social status of the marginalised or the below-privileged businesses through political motion. Social reform actions involve marginalised companies and activists in a bid to change political policy whilst developing 137 CU IDOL SELF LEARNING MATERIAL (SLM)

public cognizance thru protests, amended rules and the media. At instances, as in the case of Indian Muslims, while a community or a group of people lose their role of political ascendancy and are colonised by using a foreign power, pre-eminent humans within that community take it upon themselves to chart out a reformatory path. human beings inside the forefront of such social reform belong to the higher strata and their reform time table is limited to their class. That turned into what Sir Syed believed in and advocated. The male belonging to the top social strata can make certain that the whole community can be introduced out of an era of decline and subjugation via embracing modernity, with Western schooling being the principal device. The Anjuman-e-Himayat-e-Islam had embraced comparable time table. It worked to inculcate modern-day recognition amongst Punjabi Muslim bourgeoisie. through the first decade of the twentieth century, Islamia college in Lahore and Islamia schools in various districts had been mounted to supply a Muslim leadership, thoroughly prepared to respond to the rising demanding situations. The query of identity become the most. To deal with this query, the Indian Muslim ‘self’ needed to be re- invented. Muslim ashraaf exercised the choice of doing so inside the mild of modernity. One needs to make clear that modernity become not adopted on the expense of way of life. way of life and history, however, have been reconstructed. Shibli Naumani, Syed Amir Ali and Hussain Bilgrami took upon themselves the venture of re-discovering the Muslim past and create a brand new Muslim self. that is the most crucial part of any social reform motion. Itobjectives at developing a brand new self with the aid of re-decoding the beyond. this is the handiest way motivation may be invested in the people inhabiting the prevailing. Regardless of having a completely robust link to their subculture and the golden beyond, those human beings could not get away modernity. for that reason, the newly-reimagined Muslim self, which Iqbal and other luminaries alluded to, turned into constituted in the light of the postulates emanating from the enlightenment. The critical factor that ought to be borne in thoughts is that more than one traditions imbibed exclusive sorts of affects from the postulates of the Enlightenment. consequently, the social reform moves built exclusionary devices and thereby avoided socio-cultural interplay among numerous communities and factions. 138 CU IDOL SELF LEARNING MATERIAL (SLM)

5.5 SUMMARY  Arya Samaj, (Sanskrit: “Society of Nobles”) vigorous reform movement of modern Hinduism, founded in 1875 by Dayananda Sarasvati, whose aim was to re-establish the Vedas, the earliest Hindu scriptures, as revealed truth. He rejected all later accretions to the Vedas as degenerate but, in his own interpretation, included much post-Vedic thought.  The Arya Samaj has always had its largest following in western and northern India. It is organized in local samajas (“societies”) that send representatives to provincial samajas and to an all-India samaja. Each local samaja elects its own officers in a democratic manner. 5.6 KEYWORDS  Arya Samaj: literally the \"Society of Aryans\" it came to existence in 1875 under the aegis of Swami Dayan and.  Gurukul: a teaching institution based on the ideals of Arya Samaj.  Interpolations: interpretations and extensions of a holy text (in this case, the Vedas).  Mantras:A sacred word, chants, spells. 5.7LEARNING ACTIVITY 1. Write a note on the educational qualificationsof the members of the Lahore Arya Samaj. ___________________________________________________________________________ ___________________________________________________________________________ 2. Elaborate the role of Arya Samaj for the emancipation of women. ___________________________________________________________________________ ___________________________________________________________________________ 5.8UNIT END QUESTIONS A. Descriptive Questions Short Questions 139 CU IDOL SELF LEARNING MATERIAL (SLM)

1. Discuss about the Sikh Sabha. 140 2. Write a note on the Anjuman. 3. Write about Dayan andSaraswati. 4. Who founded Sikh Sabha? 5. Explain meaning of Anjuman. Long Questions 1. Discuss about Vedic schools of Arya Samaj 2. Discuss about the growth of Arya Samaj after Dayan andSaraswati 3. Discuss about bringing back former Hindus back to Hinduism. 4. Elaborate on Sikh Sabha. 5. Discuss Anjuman and the education platform. B. Multiple Choice Questions 1. Who founded Arya Samaj a. Dayan andSaraswati b. Vivekananda c. Ramkrishna d. Shankaracharya 2. How many alphabets are there in Om? a.3 b4 c5 d2 3. Who was guru of Dayan and? a. Swami Virjanand b. Swami Vivekanand c. Swami Paramahansa d. Swami Atmananda CU IDOL SELF LEARNING MATERIAL (SLM)

4. When was Arya Samaj established? a. 1875 b. 1876 c. 1877 d. 1878 5. How many types of rules are there in Arya Samaj? a. 10 b. 12 c. 7 d. 8 Answers 1-a, 2-c, 3-a, 4-a, 5-a 5.9 REFERENCES Reference  History and Culture of Punjab Paperback – 1 January 1989 by Mohinder Singh  Social & Cultural History of the Punjab: Prehistoric, Ancient & Early Medieval Hardcover – 1 January 2004 by J S Grewal  Punjab History Culture and Literature (English, Undefined, Singh Gurcharan)  The Fall of the Kingdom of Punjab by Khushwant Singh Website  https://abhipedia.abhimanu.com/Article/State/NTE5MwEEQQVVEEQQVV/Socio- Religious-Movements-in-Punjab-Punjab-State  https://punjab.pscnotes.com/ppsc-mains-updated-notes/ppsc-mains-paper-i- history/socio-religious-reform-movements-of-punjab/  https://thearyasamaj.org/home  http://www.discoversikhism.com/sikhism/singh_sabha.html 141 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT6 - NAMDHARI AND GADDAR MOVEMENT STRUCTURE 6.0 Learning Objective 6.1 Introduction 6.2 Namdhari Movement 6.3 Gaddar Movement 6.4 Summary 6.5 Keywords 6.6 Learning Activity 6.7 Unit End Questions 6.8 References 6.0LEARING OBJECTIVE After studying this unit, you will be able to:  To learn about Namdhari movement  To learn about Gadar movement  To learn about India’s freedom struggle in America  To learn about Kamagata Maru 6.1 INTRODUCTION In the history of modern Punjab, the Namdhari Sikhs are known by the Kuka Movement which was launched by their guru Ram Singh in late nineteenth century. Since then several articles, monographs and books have been produced on the founder and his movement. Earliest among these writings were “the Bara Mahas of Baba Chanda Singh, Sant Nihal Singh and Kala Singh which pertain to late 19th and early 20th century whereas Bara-Mahas of Suba Mihan Singh, Sant Teja Singh Sukhal, Sant Iqbal Singh and ChattarSingh Bhoir pertain to mid twentieth century. Similarly, Satguru Bilas of SantokhSInghKadrabadi and of Santokh Singh Bahowal were written during the period of 142 CU IDOL SELF LEARNING MATERIAL (SLM)

NamdhariGurus Hari Singh (1872-1906) and Partap Singh (1906-1959).1 These Bara Mahas eulogized the role and status of Satguru Ram Singh and his confidants. They projected him as the messenger of Akal Purakhwho launched his divine mission. They constructed the theory of continuity of Guruship and described Baba Balak Singh and Baba Ram Singh as the eleventh and twelfth Sikh Gurus. This theory was reiterated by the Namdhariwriters Inder Singh Chakarvarti and Nidhan Singh Alam. They evolved the attributes of the Namdharimaryada and ardas (supplication). Their theory of continuity of guruship was seriously contested and rejected first by the Singh Sabha scholars in late nineteenth century and then by Bhai Sewa Singh and Dr.Ganda Singh in the first half of twentieth century. The former wrote Guru Pad Nirne (1934) and latter Kukian Di Vithia (1944) and Guru Gobind Singh’s Death at Nanded: Examination of Succession Theories (1972). His reformative paradigm deconstructed guru status of Baba Ram Singh and his deviation from the established Khalsa maryada. The Namdhari Sikhs were annoyed with his inferences. For restoring the exalted status of Satguru Ram Singh and asserting his revolutionary role, Alam wrote Jug PaltauSatguru in 1948. His task had already been done by the Indian revolutionaries (of Punjab), Congress andArya Samajist patriots. Sardul SinghKavisher, a Congress leader, projected Baba Ram Singh as the harbinger of the Swadeshi and Non-Cooperation movements. Shaheed-i-Azim Bhagat Singh discovered anit-imperialist overtones in the Kuka movement. Subsequently, Jawahar Lal Nehru and Babu Rajinder Prasad remembered Baba Ram Singh and Kuka Singhs as the great Patriots 6.2 NAMDHARI MOVEMENT The British officials were the first to perceive a threat from the Kuka movement to their raj. Denzil Ibbetson, who compiled the first Census Report of 1881, incorporated a sketch of Kukas in this report which became a standardized official version and was reproduced by the Census officials and administrator scholars Sir Muhammad Latif and Sir Lepel Griffin subsequently. Sir Muhammad Latif, while writing a comprehensive History of the Punjab: From the Remotest Antiquity to the Present Time in 1891 included a brief note on the ‘Kuka Outbreak’ in the last chapter of his work. For him ‘the Kukas were orthodox sect of the Sikhs’ founded by Baba Balak Singh and Baba Ram Singh. “Ram Singh was a man (who) possessed of considerable intellectual ability.... By degrees he acquired a great reputation among his followers for piety and sanctity”.3 Latif explained the Kuka Outbreak 143 CU IDOL SELF LEARNING MATERIAL (SLM)

in terms of disorderly behaviour of the Namdhari guru’s disciples and his teachings were ‘more political in their nature’. “ Under the guise of a religious reformer and a teacher of moral precepts, he harboured deep political designs...”4 Sir Lepel Griffin (Ranjit Singh 1892) perceived organization of the Namdhari Guru and his ‘fanatical disciples’ as political organization. He noted that “the original movement was religious, an attempt to reform the Sikh practice and restore it to the character it possessed in the time of Govind Singh. As the sect grew in numbers, its ambition increased, till, at last, it preached a revival of the Khalsa and the downfall of the British Government”. 5 Lepel Griffin was the Chief Secretary to the Punjab Government and noted the proceedings of the Kukas which ‘caused a great amount of anxiety and trouble.’ The official perceptions of Kuka movement conveniently suited to the nationalist historiography. Fauja Singh wrote Kuka Movement: An Important Phase in Punjab’s Role in India’s Struggle for Freedom in 1965. M Ahluwalia also produced his work Kukas-The Freedom Fighters of the Punjab in the same year. They argued that the programme of socio-religious reforms undertaken by Baba Ram Singh was essentially a spade work for political ends. They found that the religious idiom of the traditional leaders was an effective strategy for mass-mobilization. They used archival material comprehensively and adequately for corroborating their arguments and concluded that the Kuka Sikhs were pioneers in the Indian struggle for freedom. Since then Jaswinder Singh, Bhai Nahar Singh and Kirpal Singh reiterated that the Kukas were rebels and nationalists.6 Several Namdhariwriters produced their works following the paradigm of the nationalist historiography. Prominent among them are Tara Singh Anjan, H S Hanspal, Dalip Singh, Surinder Kaur Kharal, Suwaran Singh Virk, Sawaran Singh Snehi and Jagdish Singh Waryam. They eulogize the role of the Namdhari Gurus and Sikhs in national struggle profusely. Dr. Ganda Singh and Dr. Bhagat Singh refused to accept political perspective of the Kuka movement particularly its anti-British stance and nationalistic overtones. They got their articles published in Punjab Past and Present in 1979 and raised some pertinent questions. These articles obliged the scholars including Namdhari to review their conclusions regarding the character of this movement and its impact. Nevertheless, W.H. McLeod’s article “The Kukas: A Millenarian Sect of the Punjab” published in Punjab Past and Present, XIII-I, April 1979 added paradigm of millenarian character of the Kuka movement. He raised the status of ‘Baba’ Ram Singh to the massiha and who visualized a society free from 144 CU IDOL SELF LEARNING MATERIAL (SLM)

discrimination and exploitation. For thousands of agriculturists and artisans ‘Baba’ was liberator. Very recently, Harjot Oberoi has examined McLeod’s typology of Millenarian movement and suggests that the economic conditions of the Kuka and their milieu are contestable and Kuka’s motivations transgressed the economic realm and operated at the cultural level. From the proceeding note it is clear that the main writings of the Namdharischolars and professional historians just focus on the Kuka movement and have not given due attention to the role and status of the Namdhari Sikhs during the twentieth century Punjab. The recent two Ph.D Theses (Kuldeep Singh, 2000 and Babusha, 2012) and my three books (2010 and 2013), besides several articles, took a fresh look at the history of the Namdhari Sikhs since the inception of their movement. This essay summarizes the following perceptions: that (a) the mission of Namdhari Gurus Balak Singh and Ram Singh must be contextualized in the Sikh scriptures and traditions; (b) Namdhari Guru Ram Singh was a strong protagonist of the Khalsa order and raj; (c) a radical transformation have taken place in the demographic and socio-cultural realm of the Namdhari Sikhs of Punjab since the inception of their sect and (d) the Namdhari leadership improvised the socio-religious and administrative order of Satguru Ram Singh and introduced new institutions in the wake of new concerns and challenges. Demographic Profile The Namdhari Sikhs form a small religious community in Punjab. Outside Punjab, they are microscopic in Haryana, Himachal Pradesh, Rajasthan, Delhi and Uttar Pradesh. Outside India, hundreds of their families have settled in Thailand, Australia, African countries, USA, Canada and England since the beginning of Punjabi diaspora in late nineteenth century. In and outside Punjab, they belong to agriculturist, artisan and menial castes. At present, more than half of the Namdhari following in Punjab belong to the agriculturist castes: Jats, Sainis, Rajputs and Kambojs. The artisans comprise Ramgarhias, Parjapats, Chhembas, Suniaras, Nais, Julahas, Mehras and Ramdasias/Mazhabis. There is marginal but important segment of Aroras and Khatris whereas the Brahmins and Banias are exceptions. 145 CU IDOL SELF LEARNING MATERIAL (SLM)

This demographic status is the result of the response of the various Sikh occupational castes since late 19th century. During this period, the Jat Sikhsresponded to the mission of Namdhari Guru Ram Singh in a big way and their rate of conversion was 32% but in due course of time, this rate declined to 14% whereas the rate of conversion of the Ramgarhia Sikhs doubled i.e. from 12 to 22%. Nevertheless, throughout the period, the Jat and Ramgarhia castes maintained their numerical hegemony. The Namdhari agriculturists and artisans, by and large, belonged to the deprived section of the agrarian society of Punjab. This can be inferred from the police list of influential Kukas which states that the Kuka converts came from the ‘poor Jat Sikh cultivators, Tarkhans, Chamars and Mazhabis’.9 Nevertheless, the police report does not refer to the Kuka converts from the ‘minor’ agriculturist castes like Saini, Rajput and Kamboj. Similarly, it does not enlist the converts from Arora, Khatri and Bania castes. In the Census Report of 1881 and District Gazetteers of Rawalpindi and Ludhiana, we find references to the prominent Kukas of mercantile as well as minor agriculturist castes. For instance, the founder of Namdhari mission was Baba Balak Singh, who was Arora by caste. His followers too were Aroras and Khatris. The prominent among them was Suba Gurcharan Singh (Arora) who ‘travelled all over Afghanistan, visiting Kandhar, Ghazni, Bokhara and Kabul, and met with considerable proselytizing success amongst Aroras and Suniars’. Another prominent Namdhari Arora was Bhai Kahn Singh who was nephew of Namdhari Guru Balak Singh. Among the Namdhari Khatris were Baba Jagat Singh, Baba Kanhiya Singh, Suba Kartar Singh Bedi, Sodhi Hira Singh and Sardar Lehna Singh.10 Majority of the agriculturists under the colonial rule suffered in terms of mortgaging their landholdings to the sahukars (moneylanders) for paying land revenue in cash and meeting their social requirements. Consequently, theNamdhari agriculturists too (like their counterparts) went under debt. They further suffered from the agrarian legislation of the colonial rulers. Similarly, the artisan and menial castes were too victims of this legislation. Moreover, both agriculturists and non-agriculturalists were victims of social evils, customs of sati (a ritual of wife-burning on husband’s pyre), female infanticide and dowry. As we shall note, Namdhari Guru Ram Singh and his successors addressed to the socio- economic problems of their followers belonging to these occupational castes. However, effects of colonial agrarian legislation on these followers were primary factors which determined the rate of their conversion to the Namdhari mission. As a result, their numerical strength, as noted above, varied from time to time. 146 CU IDOL SELF LEARNING MATERIAL (SLM)

The partition of Punjab in 1947 radically transformed the demography of the Namdhari community. Thousands ofNamdhari agriculturists and artisans were forced to quit their native villages and towns of the West Punjab (Pakistan) and migrate and resettle in the villages and towns of the East Punjab (India). More than 80% of the Namdhari migrants came from District Sialkot. The patterns of their migration and settlement were not different from their counterparts- Hindus and Sikhs. They were victims of communal violence, financial and physical hardships. However, it was Namdhari Guru Partap Singh who played an important role in the processes of resettlement of these migrants. He purchased thousands of acres of land in the present District ofSirsa (Haryana), developed a headquarters known as Jiwan Nagar, got special permission from the then Rehabilitation Commissioner to allow Namdhari migrants to settle there and distributed landholdings to the agriculturists as well as artisans. Similarly, he distributed landholdings to his followers in Bir Bhamarsi, District Patiala. He also prevailed upon the then ruler of Mandi town (Himachal Pardesh) to allow his followers, mostly Khatri and Aroras, to stay in this town permanently. Similarly, he prevailed upon the Deputy Commissioner of Kapurthala to assign small plots in Bhulath for his migrant followers. Nevertheless, the resettlement of the Namdhari agriculturists in the Districts of Hoshiarpur, Gurdaspur, Kapurthala, Fatehgarh Sahib and Ferozepur was motivated by the spirit of bhaichara and availability of agriculture land. The official policy of group-settlement was too complimentary to their pattern of rehabilitation.11 Similarly, the pattern of resettlement of migrant artisan families was marked by the spirit of bhaichara (caste brotherhood) religious brotherhood and availability of sources of livelihood. They were helped by their relatives and gurbhais (co-religionists) who lived in the urban centres of the East Punjab. Moreover, the official policy of building camps and towns for these migrant families helped the migrant Namdhari families to come together and live in the same localities. Preet Nagar in Jalandhar city is an example of this pattern of re-settlement. The creation of Indo-Pakistan border (1947), the militant movement in the last quarter of twentieth century and rural to urban migration for better urban facilities and job avenues were other major variables which formed Namdhari nucleus in the cities of Amritsar, Gurdaspur, Jalandhar and Ludhiana. The creation of Indo-Pakistan border produced two-types of problems for the artisans. First was the security problem. The anti-social elements like thieves and smugglers frequently crossed the border for transporting 147 CU IDOL SELF LEARNING MATERIAL (SLM)

goods including intoxicants and live-stock. They also created communal violence. Moreover, two Indo-Pakistan Wars (1965 and 1971) further created a sense of insecurity and defused initiatives for the trade and industrial developments. Secondly, the Indo-Pakistan border destroyed prospectus of development of its towns. Consequently, like their counterparts, the Namdhari businessmen and artisans too left their native places and resettled in the cities of Amritsar, Jalandhar and Ludhiana.12 The militant movement in the last quarter of twentieth century became a major catalyst of rural to urban migration. The people, irrespective of their caste and creed affiliations, lived under the dread of terrorists when they indulged in threats, abductions, extortions and rapes. Situation took the worst turn when the leaders of terrorist outfits vied with one another to glorify their so called achievements. The quick way of self-adulation was sought through the infliction of punishment to the mukhbars (informers) and dokhis (enemies) of the Panth and Khalistan. For theKhalistanis, the Namdhari Sikhs like the Nirankaris were too Panthdokhis (enemies of the community) as they indulged in manmat (self-orientation) and worshiped dehdhari guru (embodied guru) and performed ardas (supplication) in the name of twelfth guru. Several Namdhari mahants (priests) and leaders (subas and pardhans) became victimsof assaults of terrorists. In the wake of this threat, several Namdhari families migrated to those urban centres where they could earn their livelihood and settle permanently.13 In the normal times too, the Namdhari agriculturists and artisans continue to migrate to the urban centres for availing the civic facilities and job avenues. Among the artisans, the percentage of migration of the NamdhariRamgarhias is higher as they get skilled or semi-skilled jobs in the industrial towns. Some of them have established their own manufacturing units and opened show-rooms. Similarly, the entrepreneur Namdhari agriculturists (mainly Jats) too have moved to the urban centres and started their own business of transportation, manufacturing units and commission agents. They are followed by the small and marginal farmers. They have acquired higher and technical education and professional jobs or have set up small manufacturing units. As a result of this migration the concentrations of the Namdhari Sikhs can also be seen in several towns and cities of Punjab. Consolidation and Anti-Colonial Struggle 148 CU IDOL SELF LEARNING MATERIAL (SLM)

The founder of Namdhari community was Baba Balak Singh (1785-1862) who revived the Sikh tradition of monotheism and emphasized nam-simran, rejecting all forms of ritualism and exhorting the man to worship God alone. He asked his followers that they should offer prasad (sacred food) of rupee one and four annas in the name of God. He instructed his followers to take bath twice a day; to keep one small symbolic sword in the pagri; earn livelihood by honest means and eat food cooked only by the Gursikhs. He further asked them to lead ethical life and avoid indulgences. He prohibited the use of meat, tobacco and liquor. He also started anandriti. The impact of his mission was evidently considerable. As perNamdhari tradition, he administered gur-mantar to Ram Singh and appointed him as his successor in one of the gatherings held at Hazro. However, this version has been contested by the official account which states that there were three claimants namely Lal Singh, Kahn Singh and Ram Singh. According to this version, Lal Singh stayed back at Hazro whereas Kahn Singh and Ram Singh shifted to Amritsar and village BhainiArarian respectively.15 However, Namdhari Guru Ram Singh extended the scope of teachings of his spiritual predecessor and revived the Khalsa traditions. In all probability, he received these traditions from the rahit-namas of 18th and 19th centuries but gave primacy to the teachings of Granth Sahib and DasamGranth. For the socio-political mission, he referred to the Prem Sumarag and Sakhi literature.16 According to Namdhari tradition, he organized a congregation on the day of Baisakhi of 1857 A.D. and administeredamrit (nector) of khande-ki-pahul (initiation by double edged sword) to five Sikhs. He unfurled the flag of Sant Khalsa which was triangular in shape and white in colour.17 Kahn Singh Nihang of village Chak, Malerkotala State; Labh Singh Ragi of Amritsar; Atma Singh of AloMuhar village, District Sialkot; Bhai Naina Singh Wariyah, Amritsar District and Sudh Singh of village Durgapur, District Jalandhar werefirst to be initiated into the order of Sant Khalsa. Afterwards several people from the congregation took amrit.18 The Namdhari tradition claims that spiritual master Ram Singh administered khande-di-pahul to the women which was an exceptional ritual in the mid-19th century Punjab. The Namdhari Guru, in all probability, got the concept of Sant Khalsa from Prem Sumarag. In the beginning of its first Chapter, this granth mentions that with Akal Purakh’s blessings, the Sant Khalsa would be formed in the age of Kalyuga. The granth also mentions the date and time of its 149 CU IDOL SELF LEARNING MATERIAL (SLM)

formation. It further mentions that in the age of Kalyuga, a messenger of Akal Purakh would appear in the form of human being for destroying the enemies of the Panth and false gurus on the one hand and removing the ignorance of the people and reaffirming their faith in Akal Purakh on the other. The Sant Khalsa would usher an era of Satjug.19 The word Satjug (Sat + Yuga) signifies a period of time when righteousness, compassion and austerity were observed by the people. Most probably Ram Singh wanted to revive that period. For the Sant Khalsa, he introduced a strict code of discipline. Accordingly, they were required to lead pure and clean lives attuned to the Name of God; develop regular and disciplined habits. They were to rise at 3.00 a.m., brush their teeth, bathe and recite the Name of God, especially the Chandi di Var - Guru Gobind Singh’s composition.20 Recitation of Chandi di Var was invoke to inculcate the martial spirit among the members of the Sant Khalsa so that they could fight against tyranny. He laid down a specific mode of reciting Chandi da Path in an assembly which lasted for two to three days.21 Moreover, he also made an arrangement for the training of young Sant Khalsa in the use of gadka, horse-riding and weapons. Already distinct in physical appearance, he wished that the Sant Khalsa should feel as if they were ‘the eclectic’, while others were mlechh, unclean. For that matter, he taught them the virtues of purity and truth. He ensured that ‘on initiation all vices are supposed to be foresworn, such as lying, stealing, drinking, adultery etc.’ The Panchayat system was revived for punishing the offenders and bringing them back to the path of religious purity.’ Since the formation of Sant Khalsa, the Namdhari followers multiplied into thousands and spread over to villages and towns of Malwa, Doaba and Majha regions. The Namdhari Guru realized that he should have a team of deputies and local leaders to carry on his missionary work. In the initial stage, he formed a council comprising six members and assigned the task of propagation to them in their respective areas: Jawahar Singh in Amritsar, Kahn Singh in Nabha, Patiala and Sangrur, Sahib Singh and Brahama Singh in the Majha region; Sudh Singh and Lakha Singh in Doaba.23 Later on, he evolved Suba-system appointing seventeen deputies in different areas of Punjab. In eachdistrict there was one suba who coordinated the work of the local functionaries. Next to the subas were naib-subas (deputies), jathedars (leaders of the groups) andgranthis (scripture readers). Ram Singh undertook the task of gurmat (guru’s message) propagation. He revived the Sikh tradition of Kirtan (singing praise of God). He wished that through the kirtan his 150 CU IDOL SELF LEARNING MATERIAL (SLM)