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Guru Nanak and Institutionalisation of Sikhism
Dr Balwant Singh Dhillon
Genesis of the early Sikh institutions such as guruship, sangat, pangat, langar, dharamsal or the sacred place of worship for the Sikhs, and the tradition of compilation of the sacred hymns, the bani, by the Sikh Guru, may easily be traced back to the days of Guru Nanak, who founded the Sikh religion. These institutions flourished under the successors of Guru Nanak ultimately paving way for growth and organization of the infant Sikh faith. Since these institutions played a very important role in shaping the social-cultural life of the Sikhs, they need our attention for a better understanding of the early history of the Sikh community in particular and the subsequent historical development in general. The present paper, however, has been confined to those Sikh institutions which were founded by Guru Nanak himself. It proposes to highlight the nature, character, functions and significance of these institutions in the perspective of early Sikh historical developments in Punjab and outside.
Guru Nanak established a religion of house-holders in direct denial of the prevailing Hindu ideals of celibacy and asceticism. He introduced the practice of nominating a successor with a family, performing his social functions and discharging his duties to society. In order to deliver his message of the unity of God and universal brotherhood of mankind, Guru Nanak travelled extensively in and outside India. He attracted a sizeable number of followers far and near, and in this way the tradition of guru-chela relationship was established. After completing his travels, popularly known as udasis, he settled down at Kartarpur on the banks of river Ravi, and consolidated the fundamental institutions of the Sikhs of socio-religious importance, created by him.
In "Varan Bhai Gurdas", there is a reference to the dharamsal or the sacred Sikh place established by Guru Nanak at Kartarpur (Pakistan).1 He preached the basic tenets of his faith to those who assembled there. The congregation was a group of like-minded people who lived a corporate life. They began to sing devotional hymns of Guru Nanak in praise of God in a collective manner, giving birth to the practice of collective singing of the bani of Guru Nanak and his Successors.2
The institution of guruship in Sikhism has its distinctive nature and character and, of course, has played a very important role in establishing the unity and integrity of the Sikh Panth. In the Sikh religious thought, the nature of guruship has been understood in terms of its equation with God, the shabad (Word) and the Sikh sangat.3 That Guru Nanak nominated his successor from amongst his followers and added a new dimension to the nature and character of the Guru in Sikhism. The succession to guruship was based on the principle of nomination, rather than the customary law of hereditary succession. The criteria of selection were, inter alia, humility, devotion, service faithfulness, and commitment to the Sikh ideals.
There are numerous references to the impersonal character of the Guru in "Varan Bhai Gurdas" and the compositions of Satta and Balwand and the Bhatts. They refer to the spiritual unity of all the Sikh Gurus as one jot (spirit), notwithstanding their different corporeal frames.4 All the Sikh Gurus, while translating their mystic experience into words, did not use their personal names. Only one pen-name 'Nanak' was used. Guru Gobind Sikh reinforced the idea of unity of guruship. He emphasized the point that only fools failed to understand that all the Gurus were 'one' and not distinct from one another.5 Thus, each Guru was an embodiment and vehicle of the spirit of 'Nanak', so that the authority of Guru Nanak was vested in his successors.
The Guru, apart from his role as a spiritual preceptor, also acted as guide to cater to the socio-psychological needs of the Sikh community. The knowledge enshrined in the hymns of the Guru in the 'Word of God'6 The Guru acted as an agent of the Almighty, as his message was the manifestation of God. Thus, the role of the Sikh Gurus was very much similar to that of the great prophets of semitic tradition. The Sikh Gurus not only composed hymns but also preserved the compositions of their predecessors. They explained and interpreted the Sikh tenets by way of discourse and dialogues. To propagate the Sikh religion, they made frequent visits throughout Punjab and other states in India. The founding of dharamsalas, digging of wells and pools, and the organizing of langar, depict the Sikh Gurus' direct concern for the generalities. The Gurus brought large numbers of people into the fold of Sikhism by establishing Sikh sangats, far and near. Their attempts to establish sacred Sikh places ultimately resulted into the growth of several new urban centres in Punjab. The Sikhs were asked to celebrate new fairs and festivals and to observe new ceremonies and customs.7 Hence, the Sikhs were made conscious of their social and religious identity. To forestall the spreading of schism in Sikhism in Sikhism and to ensure the unity and integrity of the Sikh Panth, Sikh Gurus cautioned the Sikhs to beware of the sinister designs of the dissenters and their allies.8 For religious and community purposes they made arrangement to collect the daswandh (tithe) from the Sikhs.9 To the Sikhs, the Guru was a perfect emancipator. His way of life provided a model to followed by Sikhs. Thus, the institutions of Guru in Sikhism probed to be a strong force in checking centrifugal tendencies and enforcing the centripetal forces to strengthen the central organization of Sikh Panth.
Early followers of the Sikh Gurus were known after the name of Guru Nanak as Nanak Panthis. In due course, they were designated as Sikhs.10 A group of more than two Sikhs came to be known as sangat (congregation).11 The early Sikh sangats were established largely by the Sikh Gurus themselves. Later on, Sikhs gradually started organizing sangats themselves. A sangat was a group of like-minded people who were supposed to follow certain norms in their way of life, individual as well as collective. Anybody could become a member of the sangat irrespective of caste, creed and status. However, one was supposed to follow the principles of equality, brotherhood and complete devotion of selfless service to the Guru. Significantly, early Sikhs belonged to various low castes and professional groups of Indian society.12
As a result of the missionary activities of the early Sikh Gurus, the number of Sikhs increased rapidly and covered most of the important cities of India.13 Bhai Gurdas enumerates Rohtas, Kabul, Kashmir, Thanesar, Fatehpur, Agra, Laskar Gwalior, Burhanpur, Gujarat, Lucknow, Priyag, Jaunpur, Patna, Rajmahal and Dacca, among the places outside Punjab, were the Sikh sangats existed in the early 17th century.14 Some of the sangats were known after the name of leading persons, whereas the majority of the others represented the place or the region the which they belonged. Most probably after the creation of the manjis (lit. a small string-bed, seat of authority) and the masand system (lit. high seat, an agent or deputy of the Guru) by the Third and the Fourth Sikh Gurus organization and management of the sangats came under the charge of manjidars (holders of the manjis) and masands. The new entrants, who embraced Sikhism through the agency of the masands, were called the melis and sahlan sangats.15 Usually Sikh sangats made annual visits to the Guru normally on the eve of Baisakhi and offered voluntary tributes.16 Besides, whenever called upon by the Gurus, the sangats made specific contributions in the shape of provision, cloth or money.17
Sikh sangat was considered to be the embodiment of the Guru and God as well.18 In the absence of a personal Guru, the sangat enjoyed the power to take decisions concerning the Sikh community. The author of "Dabistan-i-Mazahib" affirms that whenever a Sikh had a particular problem. the sangat helped him through prayer and otherwise.19 With the development of the Sikh society, responsibilities of the sangat increased, and consequently its role in the Sikh community expanded. Gradually, the sangat attained a status considered no less than that of the Guru. The structure and organization of the sangat reflected the corporate and democratic ideals of the early Sikhs. Guru Gobind Singh's doctrine of the Guru-Panth and Guru Granth had its roots in the pr-eminence of early Sikh sangat.
The place where the Sikh sangat used to meet for religious purposes was designated as dharamsala, literality the place to practice religion. It was a prototype of the modern Sikh gurdwaras, or the sacred shrines. The dharamsalas in the initial stages were small establishments of simple structure consisting largely of a single room. In early Sikh literature we come across frequent references to dharamsalas which show that they stood at the centre of the corporate life of Sikhs.20 The dharamsala was the axis of community life of the early Sikhs, where their common devotional and other activities took place. In order to organize the Sikh Panth, the Sikh Gurus thought it prudent to set up these centres at different places.21 It is generally assumed that dharamsalas were often established at places were the Sikhs had a sizeable population. Most of the dharamsalas had come into being in commemoration of the sacred visits of the Sikh Gurus.22 Some of the dharamsalas preserved the relics of Guru Nanak and his successors, which imparted sanctity and historical significance to them.
The dharamsalas were in fact the religious centres where kirtan, recitation of hymns and devotional services of the Sikh community were performed.23 But with the passage of time these centres assumed important roles in socio-cultural life of the people. They became guiding centres, imparting practical training in the Sikh way of life. On request of Sikh sangats, the Sikh Gurus provided pothis of the sacred text to be installed in these centres.24 The dharamsalas were also the centres of learning with arrangements for teaching gurmukhi and the sacred writings of the Sikhs. Economically, the dharamsalas were independent units as their maintenance and administration were an obligation of the local Sikh sangat. Research into the history of dharamsalas may provide us with significant clues to the early Sikh settlements scattered over various parts of the country.
In the organizational set-up of early Sikhism, the institution of langar also occupied an important position. The genesis of the langar may be traced back to the period of Guru Nanak.25 As this institution developed under his successors, it ultimately became an integral part of the Sikh religion.26 The lagar came into being almost simultaneously with sanagt and dharamsala, as it was a functional requirement of these institutions. According, langar and sangat were two component parts of one single institution which generally went by the name of the dharamsala. Almost each dharamsala had a langar attached to it, where food was served to all, irrespective of caste, creed sit together on the ground in a pangat (row). Thus, the langar was interchangeably called pangat also. The institution of langar provided a powerful means to translate the Sikh ideals into practice. As Guru Nanak and his successors had enjoined upon the Sikhs to share their earnings,27 langar provided a definite direction to the charities given by the Sikhs. Maintenance of langar was the obligation of the local sangats. Hence, it was perhaps the first project to be supported by the collective efforts of the Sikh community.28 It certainly taught the Sikhs the first lesson to contribute towards a common cause. Besides contributing provisions and money, the Sikhs zealously ran the langar voluntarily performing various types of chores themselves.29 It not only helped to mitigate the caste distinction among the followers of the Sikh Panth, but also proved to be instrumental in propagating the ideology of Sikhism. Moreover, it helped in improving the functional efficiency and capability of the organizational set-up of Sikhs by acting as a unifying force. The langar encouraged Sikhs to cherish and express higher values such as unity, equality, brotherhood, charity, humility and selfless services.
To conclude it may be said that the process of institutionalization of Sikhism was started by Guru Nanak, and continued under his successors. The early Sikh institutions, in fact, were practical manifestations of the religious and social ideology of the founder of the Sikh faith. These institutions served as socio-religious basis to early Sikhs who organized themselves into a well-knit community having a cultural and ethnic identity of its own. Roots of the early Sikh organizational structure lie in the very foundations of these institutions. They helped in keeping the unity and integrity of the Sikh Panth intact Moreover, they provided guidelines for the Sikh way of life. Hence, the need to understand the nature, character, and functional aspect of these institutions.
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REFERENCES
1. "Varan Bhai Gurdas" ed. Giani Hazara Singh) Khalsa Samachar, Amritsar, 7th Ed. 1962, 1.37, 24.1.
2. "Adi Sakhian" (ed. Piar Singh), Lahore Book Shop, Ludhiana, 1969, pp. 78-79.
3. For detailed discussion of the nature of Guruship in Sikhims, see: I.B. Banerjee, "Evolution of the Khalsa," A Mukherjee & Co., Calcutta, 3rd ed. (1972), pp. 146-215, Sher Singh, Philosophy of Sikhism, S.G.P.C., Amritsar, rep. 1980, pp. 30-47, 56-58; Teja Singh, "Sikhism: Its Ideals and Institutions, Khalsa Brothers, Amritsar, 1970, pp. 17-29.
4. Guru Granth Sahib, pp. 966, 1390, 1395; "Varan Bhai Gurdas," 24, 8; 12, 15.
5. Bachitar Natak, 5.10.
6. Guru Granth Sahib, pp. 308, 763.
7. For devotional and liturgical purposes, the early Sikhs had adopted Guru Nank's compositions such as Sodar, Aarti Sohila, and Japu, see Varan Bhai Gurdas, 1.23. In addition to this Guru Amar Das introduced various socio-religious innovations for Sikhs, See Balwant Singh Dhillon, Guru Amar Das and the Mughal State, "Journal of Sikh Studies, "G.N.D. University. Amritsar, Vol. XI, August 1984, pp. 88-89.
8. For the internal crisis created in the Sikh Panth by various dissenters and their accomplices, see Balwant Singh: Development and Organization of Sikh Panth Under Guru Ram Das, The Punjab, Past and Present, Punjab University, Patiala, Vol. XX-I, April 1986, pp.37-41.
9. "Dabistan-i-Mazahib", "Makhiz-i-Twarikh-i-Sikhan" (ed. Ganda Singh), Sikh History Society, Amritsar, 1949, pp. 34-35.
10. The author of Dabistan-i-Mazahib describes the followers of Sikh Gurus as Nanak Panthis, See Dabistan-i-Mazahib, p. 26; but Satta and Balwand, the minstrels who sang the glory of the Sikh Gurus at their court, mention the disciples of Sikh Gurus as Sikhs, Guru Granth Sahib, p. 967; Even Guru Ram Das in Gauri Ki Var calls the followers of the Sikh Gurus as Guru-Sikhs, Ibid, pp. 308, 312 and 317.
11. Varan Bhai Gurdas, 13.15.
12. Surjit Hans, Social Transformations and Early Sikh Literature, Journal of Regional History, G.N.D. University, Amritsar, Vol. II, 1982, p. 4.
13. Dabistan-i-Mazahib, pp. 33-34.
14. Varan Bhai Gurdas," 11, 24-31.
15. Dabistan-i-Mazahib, p. 35; The meli in Panjabi means a companion a brother in faith, and sahlang means connected, obviously pointing to the Sikhs connected with the Guru through the masands.
16. Dabistan-in-Mazahib, p. 35.
17. Ibid., Pothi, Chatur Bhuj, Khalsa College, Amritsar. 1969. p. 427.
18. Guru Granth Sahib, pp. 317, 1355; "Varan Bhai Gurdas." 16.15.25.25; 39.12.
19. Dabistan-i-Mazahib, p. 48.
20. W.H. McLeod, The Evolution of the Sikh Community. Oxford University Press, Delhi, 1975, p. 31.
21. For instance, during this period the Sikh centres of Kartarpur (Pakistan), Khadur, Goindwal, Amritsar, Tarn Taran and Kartarpur (Doaba) etc., were founded by the Sikh Gurus.
22. Guru Granth Sahib, p. 450; "Varan Bhai Gurdas," 1.27.
23. Varan Bhai Gurdas, 1.27; 9.17.
24. Gosti Guru Miharban (ed. Govind Nath Rajguru), Punjab University, Chandigarh. 1974, p. 177.
25. Adi Sakhian, pp. 79, 51.
26. Guru Amar Das made it obligatory for everyone irrespective of caste, creed and status to take food in the langar before seeking his audience, see Sarup Das Bhalla. Mahima Parkash, Bhasha Vibhag Punjab, Patiala, Vol. II, 1972, p. 102.
27. Guru Granth Sahib, p. 1245; Varan Bhai Gurdas, 1.3: 114; 28.6; 32.1, 40.1
28. G.C. Narang, The Transformation of Sikhism, New Book Society of India, New Delhi, 5th ed. 1960, p. 25.
29. Varan Bhai Gurdas, 3.8-9. 20.6, 10.
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